of
SIBA-MCU INTERNATIONAL BUDDHIST CONFERENCE
2013
on
Jointly Organized by
The Supreme Sangha of
Mahachulalongkornrajavidyalya University
Thailand
and
Sri Lanka International Buddhist Academy
held on
20th & 21st August 2556/ 2013
at
Sri Lanka International Buddhist Academy
Pallekele, Kandy
Sri Lanka.
ii
ISSN 2449-0148
Publisher:
Sri Lanka International Buddhist Academy (SIBA)
Pallekele, Kundasale
20168, Sri Lanka.
iii
Advisory Board
Dr. Upali M. Sedere
Prof. Udaya Meddegama
Review Panel
Prof. Udaya Meddegama
Prof. Ratne Wijetunge
Ven. Dr. Medagampitiye Wijitadhamma
Ven. Dr. Bhikkhuni W. Suvimalee
Dr. Vijita Kumara
Mr. A. B. Mediwake
Editors
Ven. Mahawela Ratanapala
Ms. Iromi Ariyaratne
Foreword
v
Foreword
This volume is a result of the successful International Conference
on Global Exchange of Buddhism which was held on August 20, 2013 on
the occasion of commemorating the 260th Anniversary of the establishment
of the Siyam Maha Nikaya in Sri Lanka. The conference was a joint
sponsorship of the Mahachulalongkornrajavidyalaya University (MCU)
of Thailand and Sri Lanka International Buddhist Academy at
Kundasale, Sri Lanka. The conference was held at the Sri Lanka
International Buddhist Academy and was well attended by over 200 foreign
delegates from 25 countries and over 500 Sri Lankan participants.
The abstract book of all papers presented was published before the
conference which was made available to all participants. This has also been
published on www.sibacampus.com website and those who wish could
download free of charge.
The two days conference had two parallel sessions; Session One in
English Language and the Session Two in Pali Language. Accordingly,
this volume has been prepared in three parts. Part I consists of papers
presented in English language while Part II presents the papers presented
in Pali Language. The Part III presents the proceedings of the English and
Pali Sessions.
The volume is an outcome of tedious and untiring efforts of the
editors, and the review panels. I not only congratulate them but also the
reader is a debut to them. This has set a precedence and I am proud to state
that it is the work of the academic staff of the Departments of Post-graduate
Studies and the Buddhist Studies of the Sri Lanka International Buddhist
Academy. Coordinating, acknowledging, reviewing, standardizing, and
preparing a manuscript by a meager staff at SIBA had been possible only
because of the dedication of our staff.
MCUs financial support to the foreign delegates was very useful
for the success of this event. MCU has also given financial assistance
towards this publication. We are grateful to the MCU being our mother
university for their valuable contributions and directions.
Content
(In alphabetical order by last name of the author).
English
1. Cong, Yuan 01
A Brief Introduction to Modern Chinese Theravada Buddhism
4. Fernando, Anoja 32
Buddhism and Biomedical Ethics
5. Goonatilake, Hema 47
The contribution of Sri Lankan bhikkhus in the Global
Context
6. Goonatilake, Susantha 66
Buddhist Explorations for the New Globalised World
PALI
13. Ariyadhamma, Ven. L. 142
Katha Sla Pripra Gacchati?
nszzr@126.com
Introduction
Chinese Theravada Buddhism has a long history of more than
1,200 years. It is prominent among about seven ethnic groups in
China, with a devotee population of 1.30 million. It has a complete
Tipiaka written in Thai and Burmese. Since China is generally
acknowledged as a Mahayana Buddhist country, Chinese Theravada
Buddhism is seldom introduced to the English academic world. This
article aims to provide a brief outline of Theravada Buddhism in
modern China.
I. General Introduction
Chinese Theravada Buddhism is mainly spread in Yunnan
Province in Southwest China. Within the province, it is prominent in
six states/cities: Xishuang Banna (Sipsong Panna in Thai) Dai
Autonomous state, Dehong Dai & Jingpo Autonomous state, Honghe
Hani & Yi Autonomous state, Simao city, Lincang city and Baoshan
city. Up to year 20122, it has a monastic community of 8,355 people,
among them 1,453 are Bhikkh-s, 6,867 are Smanera-s, 35 are
Dasasla nuns. It has 1,692 temples, with a devotee population of
more than 1.3 million.
So far there are no textual records about the exact time when
Theravada Buddhism spread into Xishuang Banna. The earliest
archeological evidence available now is a bronze Buddha statue in
Mansha Temple of Jinghong city. At the base of this statue there is a
Pali inscription in Dai Lue script which says July, Year 117 of Dai
Calendar. Year 117 of Dai Calendar is Year 755 of Common Era,
which means that Theravada Buddhism has been in Xishuang Banna
for at least 1,200 years. Furthermore, according to some ancient
Chinese historical records, Mansha Temple should not be the earliest
Buddhist temple in Xishuang Banna, which means the introduction of
Theravada Buddhism to this area could have been even earlier than
the 8th century AD.5
2. Blang
Up to year 2012, the number of Blang Theravada devotees is
30,143. They have 64 temples, 54 Bhikkh-s and 461 Smanera-s.
Most of them live in Jinghong city, Menghai county, Mengla county,
Lancang countyand Shuangjiang countyof Xishuang Banna state.
3. Wa
Up to year 2012, the number of Wa Theravada devotees is
10,221. They have 82 temples, 71 Bhikkh-s and 119 Smanera-s.
Wa Buddhists live in Cangyuan county, Yongde county, Gengma
countyand Shuangjiang countyof Lincang city. Other Wa in Ximeng
countyand Menglian countyof Simao city, Lancang countyof Puer
city are mostly Christians.
6. Yi
The Yi people have a population of 8.71 million in China
(2012). The majority of Yi are not Buddhists. However, in Cangyuan
countyof Lincang city, there are 612 Yi Theravada devotees. They
have 3 temples, 3 Bhikkh-s and 4 Smanera-s. Most of these
devotees can speak Thai. Their customs and rituals are almost the
same as Dai ethnic groups.
Run sect can be further divided into two branches, Runba and
Runshun. Runba literally means Forest sect. Before they get higher
ordination, Runba monks should finish a meditation retreat in forests
nearby. After that, Runba devotees will invite them to go back to the
monasteries and get higher ordination. Runshun literally means
Garden sect. Their training of higher ordination is done all the way
in their monasteries. In recent years, the difference between Runba
6
and Runshun is getting ignored by people and both of them are more
commonly called Run.
2. Duolie
Duolie sect originated from Myanmar.It is spread among Dai,
Deang and Achang people in Dehong state, Baoshan city and
Lincang city.7The name of the sect comes from the Burmese founder.
This sect is also called Baiman among Dai people, which means
Burmese (Sect). Most of the Tipiaka in Duolie Sect are written in
Burmese, with the exception of some sutta-s in Thai. Duolie monks
are not allowed to raise any animals or ride horses, but smoking is
allowed. Besides, Duolie lay devotees are not allowed to raise
livestock other than roosters used as harbingers of dawn and oxen or
horses used to cultivate fields.
3. Baizang
Baizang sect is mainly spread among Dai people in Dehong
state and some villages of Baoshan city (Cai Huiming, 14). Rituals
and customs of this sect are almost the same as Duolie sect. However
Baizang lay devotees are more flexible with Vinaya. They are
allowed to raise and sell any kind of livestock. Smoking is prohibited
among Baizang monks, they are not allowed to raise animals or ride
horses either.
4. Zuodi
Spreading from Myanmar, Zuodi sect is spread among Dai
and Achang people in Mangshi city of Dehong state (Cai Huiming,
15).The name Zuodi comes from the Burmese founder. Raising
livestock is allowed among Zuodi lay devotees, but they are not
encouraged to become bureaucrats. Different from all the other sects,
Zuodi devotees dont invite monks to chant for them for weddings or
funerals.
7
top religious position of this region, while the Khruba Muang of each
muang is subordinated to his authority.9
3. Fewer Boys
The PRC is currently implementing its Family Planning
Policy. This policy states that Han families are allowed to have only
one child, while minority groups such as the Tai can have two
children at most. Thus nowadays there are normally fewer boys in
any given household, these boys cannot become novices or monks
and stay in the temple for a long time so easily, especially not for a
lifetime.
End Notes
1
MA Student, SIBA, Sri Lanka.
2
All the following data of the Year 2012 appearing in this article are taken from
The 2012 Statistical Yearbook of Yunnan Province (2012,
Yunnan Provincial Statistics Bureau, Kunming: 2012)
3
Zheng Xiaoyun, The Characteristics of the Spreading of Chinese Theravada
Buddhism, Sep. 24th, 2012
4
Kang Nanshan, P. 17.
5
Mangrai, Sao Saimong, P. 48.
6
Cai Huiming, P. 13.
7
Cai Huiming, P. 14.
8
Zheng Xiaoyun, The Interaction between the Southern Buddhist Organismic
Institution of China and the Social Organismic Institution in History, P. 29-32.
Liang Xiaofen, P. 70.
10
Jin Shaoping, Theravada Buddhism and Dai Village Life, P. 42)
11
Tan Leshan, P. 82.
12
Kang Nanshan, P. 44.
13
Liang Xiaofen, P. 72-73.
14
Mu Hongyan, A Study on the Situation of Theravada Buddhist Belief in Dai
Ethnic Groups, July 25th, 2012.
14
Bibliography
Chinese
English
latamahesh@gmail.com
The wind, which resides in body is of five types based on (its) place
and function and is known as pra and so on. It is said: The
(wind entitled) pra resides in heart, the apna is in anus, the
samna is at the centre of navel, whereas the udna is in the area of
throat and vyna is at the joints of all the limbs.
padyrdha kayakalpe |
The liquor that came out of the churning of the ocean belongs to
them...
Sur gods are those who possess liquor (sur) that came out of
ocean...
When the speaker intends to use the word sukha etc. as a qualified
noun by giving prominence to its own meaning and not as a
qualifier with respect to a substantive like before, then the gender is
as it is stated by a different form, for instance,
When the speaker intends to use the word sukha etc. as a qualified
noun by giving prominence to its own meaning and not as a
qualifier with respect to a substantive like before, then the gender is
as it is stated by a different form, for instance,
Since you have killed Kesi, listen to my prophecy. You will become
superior in the world by the name Kesava.
In fact, here, the Pali word seyyo does not fit into the context.
Hence, there is even a scope to edit the Pali text with the help of Sanskrit as
geyo. The verse could then be corrected as:
dii dab ma gser ltar mdzes shing legs pai phyir | su pa ra ste
gser dab can no ||
His wings are beautiful and charming like gold. Therefore, (he is
known as) supara, the one having golden wings.
End Notes
1
Alexander von Humboldt Research Fellow, Department of Indology and
Tibetology, Philipps University Marburg, Germany.
Bibliography
Deokar, Lata Mahesh, (2007), A Critical Study of the Amarakosha with the
Kamadhenu (Sanskrit and Tibetan), An Unpublished Ph.D. Thesis
submitted to the Tilak Maharashtra Vidyapeeth, Pune.
Introduction
Today our world, environmentally, is in a state of chaos. It is
true that man has approached the apex of his material progress, and
furthermore he is heading towards seeking a more easy way of life
and material happiness with the support of modern science and
technology. Seeking more progress, modern man has launched on the
utilization of Radiation for his day to day life, and to fulfill his
socio-political objectives on an international scale. This paper
examines the misuse of radiation and how it has become a serious
threat to the existence of our bio-sphere. Although, modern man has a
vast knowledge of utilizing radiation, he has no ethical understanding
of how to use it properly. Therefore, there is a big gap between
scientific knowledge and ethical understanding. Scientific knowledge
without an ethical base is a serious danger to the existence of human
society. Today, huge threat of radiation to the bio-sphere has arisen
not because of the knowledge of using radiation, but because of
possessing no awareness of an ethical understanding. How do we
avoid the hazardous diseases of human beings resulting from the
abuse of radiation? It is true that technology offers no solution for
this grave problem. This paper suggests that ancient Buddhist ideals
would provide a proper guidance to keep away from the serious
threats of radiation.
What is Radiation?
We are living with radiation all our life and it is not a new
phenomenon. Radiation is a spontaneous release of rays or particles
from the nucleus of an atom. Naturally occurring radioactive
materials are found in the soil, air, rock, and water. Although we do
not understand, our whole body is subject to a process of radiation.
Cosmic particles also pass right through our physical body.
25
Solar Radiation:
Radiation that are emanating from the Sun. The Sun every
second emanates the solar rays. About 1 part in 120 million is
received by its attendant planets and their satellites. The small part of
this energy is of enormous importance to life and to the maintenance
of natural processes on Earth's surface.
Alpha Radiation:
Particles sent out by some radioactive nuclei, each particle
consisting of two protons and two neutrons bound together. Alpha
particles carry a positive charge.
Beta Radiation:
These are high energy electrons. Beta radiation, unlike Alpha
radiation, has some penetrating power and can pass through clothing
and wooden walls.
Gamma Radiation:
High-energy electromagnetic radiation emitted by atomic
nuclei and gamma rays have greater energy and penetrating power
than x-rays.
Delta Radiation:
Very fast electrons and can cause severe neurological damage.
Rad Units:
The rad is a unit for measuring absorbed dose of radiation in
any material. Rad means Radiation Absorbed Dose. The bad
effects are explained in accordance with the amount of units absorbed
to our physical body.
25 Rad units (less than) No effect
50 Rad units blood changes
100 Rad units fatigue, vomiting
250 Rad units fatal
1000 Rad units All the victims would die
When it exceeds more than 100 Rad units, then the victim is
exactly suffering from Radiation sickness. Within few hours the
victim experiences nausea, fatigue, and vomiting. After two days,
there will be a reduction of red and white blood cells. After few
weeks, the victim experiences the death. If the victim is able to live,
would be suffering from leukemia, cancer, eye cataracts, and cardio
vascular disorders etc.
Biological view:
In biological point of view Radiation can be classified as:
i. Somatic effects effects on the body
ii. Genetic effects mutilations of genes in sex cells
Many scientists believe that cosmic rays and other radiation
may produce mutations. The most mutations are harmful. Atomic
bombs and hydrogen bombs started releasing large amounts of radio-
27
Medical treatments:
In 1895, Wilhelm Conrad Roentgen discovered X-rays
(Roentgen rays) and it is used for medical treatments. For his
achievement, he earned the first Nobel Prize in Physics in 1901.
In 1927, Muller discovered that X-rays could cause mutations and,
from that day to present, it has been known that radiation can cause
serious damage to physical body.
In USA Dr. Albert C. Geyser used a medical treatment
named as Trico system for removing superfluous body hairs. By
1925, there were over 75 installations of the Tricho machines in
many beauty parlours in USA. These 'studios' used direct x-rays
focused on the cheek and upper lip of the woman who wanted to
permanently remove superfluous hair. Thousands of women in USA
gathered to get this wonderful treatment. Although it was so popular,
later researches revealed that it was so dangerous. In 1929, the
women were alerted to Tricho injuries and collected dozens of case
studies - most of the victims were young women. The dangerous
injuries often became manifest as pigmentation, wrinkling atrophy,
ulcerations, carcinoma, and death.
Trico system promised certain assurances thus: Trico system
removes superfluous hair permanently. No scars or other injury to the
most delicate skin and scientific-safe-sure. But, the victims were
subjected to cancers, ulcerations, and death.
This is the result of earning money with careless attention to
others and the future results of action itself. Sati-sammosa (loss of
mindfulness) or asati (without thinking of) or muha-sati
(carelessness) appears when scientists or experts lose their righteous
mind and balanced mind.
Cancer Deaths:
Radiation is a major cause of cancer. The annual cancer
deaths in USA mostly occur due to the exposure of radiation. When
the Chernobyl (USSR) nuclear reactor exploded in 1986, experts
predicted as many as 40,000 extra cancer deaths from the radiation.
Radiation from the Fukushima (Japan) nuclear plant may bring
about many cancer deaths globally.
Radio-active Wastes:
It is true that an entire city can be wiped out by the
tremendous heat of a nuclear reaction from a nuclear power plant.
Radiation already released into the biosphere has done a considerable
damage and continue to create unanswerable hazardous diseases
today. Radio-active wastes generated by nuclear power plants are
deadly pollutants and will remain so for thousands of years to come.
Atmospheric testing in 1957, 1958, 1961, and 1962 by USA and
USSR silently created many environmental disasters. There is some
indication that exposure to radio-active wastes may shorten the life
span too.
Ethical Authority
According to this advice, the royal and political authority
spontaneously becomes the ethical authority (or dhammdhipateyyo).
Such rulers are not in the position of giving permission to any plan or
any process of development which is based on the misuse of
radiation.
Since he is the protector of his country and subjects, it is his
utmost duty to safeguard environment and his subjects. This is not
merely theoretical; this can be practiced in political ground. The
righteous kings including the Emperor Dharmshoka and Emperor
Kaishka in India, have proven this theory of righteousness in their
administration processes. The rulers need just one policy. That is the
correct attitude towards society and the world (samm-kappa) or
having right views (samm-dihi). One of the great policies of kings
for his subjects that can be applied by Buddhist teachings is kalyna-
sampavakat (intimacy or friendliness).
End Notes
1
Senior Lecturer, Department of Pali & Buddhist Studies, University of Ruhuna,
Matara, Sri Lanka.
2
Tenahi tva tta dhamma yeva nissya dhamma sakkaronto
dhamma garukaronto dhamma mnento dhammam pjento
dhamma apacyamno dhammaddhajo dhammaketu
dhammdhipateyyo dhammika rakkhvaranagutti samvidahassu
antojanasmi
Dghanikya, Vol. III, (2006), P. 60.
Bibliography
Digha Nikaya, Vol. III, Ed. Carpenter, J.E., (2006), London; PTS.
Hodges, Laurent, (1977), Environmental Pollution, USA; Holt,
Rinehart and Winston.
Pali-English Dictionary, Davids Rhys and Stede, William, (1992),
Oxford; PTS.
31
anojaf@yahoo.com
Introduction
During the latter half of the 20th century, biomedical and
technological advances in the field of medicine and healthcare gave
rise to ethical dilemmas and controversies at regular intervals. The
issues debated include contraception, assisted reproductive
technologies such as in-vitro fertilization and surrogacy, organ
transplantation, and more recently, genetic engineering, embryo
research and cloning. The need to resolve these conflicts and
dilemmas resulted in the development of biomedical ethics as an
academic discipline, and also led to the formulation of ethical
guidelines to control activities in these newer areas of medicine.
Since most advances in modern medicine originated in the West, in
technologically developed countries, the discipline of biomedical
ethics is also Western in origin and rooted in Western values. Many
Asian countries today practise Western medicine in addition to their
indigenous systems of medicine. These countries also have to face the
new situations resulting from modern technological advances, and the
ethical solutions they demand. Asian countries thus face a rather
complex ethical situation. How do we Asians resolve the conflicts
between the religious and ethical norms of our countries and the
Western model of bioethics, with its emphasis on individual
autonomy? In my paper, I will briefly outline some of the main
characteristic features of Theravada Buddhism relevant to the
interpretation of the Buddhist viewpoint towards some of the
controversial issues in modern medicine, and how they can be applied
to these issues.
33
The ethics of medicine in Western culture has its roots in Greek and
Roman medicine, beginning in the 5th century BCE, with the Greek
Physician Hippocrates (460-370 BCE). The Oath of Hippocrates, which is
the best known of the Hippocratic Collection, contains the first statement of
those ethical principles that regulate the practice of medicine and for this
alone Hippocrates well deserves his title of Father of Medicine.
consent, i.e. consent given after being fully informed, and this is based on
the ethical principle of autonomy.
The very first organ transplant in the world was carried out in
December 1954 by Dr. Joseph Murray, who transplanted a kidney from one
to the other of identical twins in Boston. The recipient of this first organ
transplant lived for 8 more years. In this instance, the ethical principle of
non-maleficence was challenged by the excision of a healthy organ from a
healthy donor. Even the informed consent of the donor did not justify the
procedure. Other related ethical issues would centre around the source and
supply of organs with poor people in developing countered selling their
kidneys for the use of recipients in rich countries.
I have briefly described how the long tradition of medical ethics has
been replaced during the latter part of the 20th century by the new discipline
of biomedical ethics, (or bioethics) arising in response to the need for
human experimentation and the biotechnological advances of the last
36
century. Let me now consider some of the more recent advances in a few
areas.
In 1996, Dolly the sheep was cloned using mammary cells from an
adult ewe by British researchers in Scotland. The creation of Dolly was
37
revolutionary because it did not use a normal embryo, ie. one made by an
egg and a sperm. Dolly was born from the union of an egg cell from which
the nucleus had been removed, and a nucleus taken from an adult mammary
cell of the sheep to be cloned. The embryo was then implanted into a
surrogate mother for gestation. Since then many animal species have been
cloned, but there are no published reports of human cloning.
These 3 doctrines ie. free will, rebirth and the moral law of
kamma, make individual moral responsibility meaningful, and will
guide a person to act in any given situation.
Conclusion
To conclude, I have shown that the two fundamental ethical
principles in Buddhism that provide guidance to decision making in medical
ethics are ahis (or non-violence) and karun (or compassion) towards all
living beings, including ones own self. In all karmic or moral actions, the
intention is the most important factor in determining the consequences of
ones actions. Respect for life and the practice of compassion are values
found in most world religions. However, in Western bioethics, it appears
that religious principles have been replaced to a large extent by
contemporary societal norms, and the value placed on individual rights and
autonomy has transformed medical ethics in the Western world, resulting in
46
the current thinking on e.g. abortion and euthanasia. These are some of the
reasons why there appears to be a certain degree of conflict between
Western and Asian ethics in the world today.
End Notes
1
Emeritus Professor of Pharmacology, University of Ruhuna, Sri Lanka.
Bibliography
hgoonatilake@hotmail.com
The Vinaya rules for regulating the life of bhikkh-s and bhikkhu-
s were formulated five years after the formation of the order of bhikkhu-s
and twenty years after the formation of the order of bhikkh-s. The rule that
was followed during the time of the Buddha and thereafter was that the
precepts for bhikkhu-s entering the order are conferred by the bhikkhu-s
first, and confirmed later by the bhikkh-s. The question did not arise then,
as to what the rule should be for ordaining a bhikkhu in a country, or
during a period, where bhikkhu-s are not available.
It may also be mentioned here that Sri Lanka received back higher
ordination for bhikkh-s on two occasions from the countries where the
higher ordination had been earlier introduced from Sri Lanka. When the
order of bhikkh-s became extinct in Sri Lanka after the Chola invasion in
the 11th century, it was from Burma that King Vijayabhu brought bhikkh-
s to re-establish the bhikkhu order. There is no mention of the re-
establishment of the bhikkhu order at the time. Again in 1753, at a time
when only smanera-s observing ten precepts existed in Sri Lanka, it was at
the invitation of Kirti Sri Rjasiha that a delegation of bhikkh-s from
Siam (Thailand) came to Sri Lanka to confer higher ordination on Sri
Lankan smanera-s.
If the same rule applies, then, the bhikkhuni order, which exists in
China, can be utilised to bring back the bhikkhu order to Sri Lanka. The
bhikkhu ordination was introduced to China by Sri Lankan bhikkhu-s in
49
433 CE, as recorded in the Chinese sources (For details, see Goonatilake
1988). It was the same bhikkhu tradition that later spread to Korea and
Japan. Against this, have come the arguments that China had developed
along the Mahayana tradition.
The second option he offered was the abolition of lesser and minor
rules. The Buddha in his death-bed told Ananda, according to the
Mahaparinibbnasutta, that if the sagha so desires, may abolish lesser and
minor rules. The rule that bhikkhu-s should get ordination from bhikkun-s
first and then from bhikkh-s, could fall into this category of minor rules.
A new awakening
A new awakening occurred in 1983 when the Department of
Buddhist Affairs in the Ministry of Cultural Affairs initiated a programme
of action for the promotion of dasa-sil- mt-s. A programme was
launched to provide educational facilities at district level monastic
institutions to dasa-sil- mt-s to prepare for Prchina examinations (on
Buddhist studies and oriental languages), a facility that was available only
to smanera-s and bhikkh-s up to that time. By 1995, 15 monastic
institutions, which hitherto conducted classed only for bhikkh-s, began to
enrol dasa-sil-mata-s as well. Identity cards were issued to dasa-sil- mt-s
as a first step of recognition. A national federation of dasa-sil-mata-s was
formed with representatives elected from the dasa-sil-mt organisations at
the district level. The executive committee of the Federation met monthly
in Colombo to discuss and decide upon the country level activities.
As participant observer
In September-November 1984, I made a study/lecture tour in South
Korea, Taiwan, Japan, Hong Kong and China with a view to getting a first-
hand experience of the contemporary bhikkun movement in the Mahayana
countries. Before I left on this tour, I had completed a comparative study of
the Bhikkhu Vinaya of the Theravada and the Dharmagupta Vinaya,
which is presently observed by Chinese and Korean bhikkhu-s.
According to the Sri Lanka chronicles, among the eighteen Vinaya
schools prevalent in the 3rd century BCE during Emperor Asoka's time (who
introduced the order of bhikkhu-s and bhikkuni-s to Sri Lanka), the
Dharmagupta was an early sub-sect of the Theravada school. Our studies
as well as studies conducted by other scholars confirm that the
Dharmagupta Bhikkhu Vinaya rules as they function in China, Taiwan
and South Korea today are the same as the Theravada Bhikkhu Vinaya
rules, except for an addition of a few minor rules in the Chinese Vinaya,
51
that reflect the local needs of a social and climatic nature, such as the use of
head cover in cold weather (Goonatilake 1993).
debate and discussion in the mass media did not die down as before to
surface after another couple of years. The issue now turned into a
continuing public discourse. Newspapers, both in Sinhala and English
languages gave coverage to the arguments for and against the restoration of
the bhikkhu order. A weekly Sinhala newspaper on Buddhism ran a series
of articles for twelve months in 1988-1989 on the controversy between a
senior bhikkhu and a strong male advocate of the restoration. For the first
time, a documentary was made in 1986 by the State Television Corporation
on the dasa-sil-mt-s movement, its history and the contemporary
situation, with interviews from advocates as well as from opponents. I was
an informal consultant to the film, and was also interviewed as an activist
advocating the restoration. Immediately after a Supreme Patriarch who was
the most vocal opponent of the restoration of the bhikkhu order, I was
invited to present arguments in support of the restoration. The film won the
award for the best documentary of the year. This was a good example of
media freedom in the country at the time.
Another sign of hope was that a critical mass of scholars - both lay
and bhikkhu-s from universities and monastic institutions advocating
restoration, has been building alliances with dasa-sil-mt-s. Articles by
these scholars began to appear regularly in daily and weekend newspapers
and magazines.
External pressure
By this time, several American and European women, ordained in
the Theravada tradition, were also active in the campaign for the revival of
the bhikkhu order. The writings of these women brought the issue to the
international arena. Special mention should be made of the contribution
made by the German born Sister Khema and the Sakyadht International
Womens Organisation initiated by her in 1987 in Bodh Gaya, India. One of
the stated objectives of the Sakyadht International Womens Organization
was, to assist women who wish to obtain ordination and work toward
establishing full ordination for Buddhist women in countries where it is not
currently available. His Holiness the Dalai Lama who was present at their
first conference fully endorsed the restoration of the bhikkhu order
(Sakyadhita1989). Sister Khema who frequently visited and stayed in Sri
Lanka from time to time, provided considerable support and encouragement
to the dasa-sil-mt-s in Sri Lanka.
Another factor has been that many Sri Lankan bhikkh-s running
Buddhist centres and temples in the West had increasingly become open
minded towards the issue. Ven. Walpola Piyananda Thera of the Los
Angeles Buddhist Vihra was one of the first bhikkhu-s to conduct
smaneri ordination as early as 1987. In addition, educated Sri Lankan
bhikkh-s who travel frequently outside the country have been exposed to
questioning of the rationale for excluding women from the Buddha's order.5
bhikkhu lineage from Indian and Sri Lankan missionaries, the Chinese
feel that it is their duty to return the lost bhikkhu lineage to the ancestral
lands. As such, Fo Guan Shan has accepted the invitation to sponsor a
higher ordination, at the most sacred place in India, Bodh Gaya. This will
allow bhikkhu-s living in countries such as India, Sri Lanka, Nepal,
Bhutan, Thailand, Western countries and so on to have the opportunity to
take higher ordination.
There have been also rare instances where in certain villages, the
bhikkh-s have tried to dissuade villagers from attending the full moon day
religious ceremonies in bhikkhu rma-s, possibly because of a fear that
the patronage of bhikkhu-s temples would decrease.
63
Conclusions
It is significant to remember that dasa-sil-mt-s, at least for the
last 60-70 years were fighting for their rights, though in a less vocal style.
They had, over 60 years ago, adopted the use of yellow robes instead of
white. Although a few monks had commented that they were violating
monastic rules and called them sivuru hor - a name of a common bird in
Sri Lanka which literally means robe thief, dasa-sil-mt-s were
determined to continue. This was in effect, the first advancement they
made. Even though they observed just ten precepts, they were well accepted
by their devotees, because of the close empathy they had developed with
them over the years. As bhikkhu-s, with increased spiritual status, they
now have more social recognition. On the part of the bhikkhu-s
themselves, their self-esteem has enhanced, although their behaviour was as
good as that of a bhikkhu, even earlier with ten precepts. On the part of
the Buddhist communities, they seem to be pleased that by making
offerings to bhikkhu-s, or getting the bhikkhu-s to perform religious
functions, they now get full merit. The recognition of bhikkhu-s by
bhikkhs is increasing mainly because the bhikkhu-s are respectful to the
bhikkh-s and do not do anything to offend the bhikkh-s.
End Notes
1
Former Senior Lecturer, Department of Pali and Buddhist Studies, University of
Kelaniya, Sri Lanka.
2
There is reference to its existence in two 13th century inscriptions (Than Tun
1956). But, nothing is known about where the bhikkhuns came from, and why they
disappeared. Burmese nuns today observe eight or ten precepts.
3
Wickramagamage, 1985
4
Goonatilake, 1985
5
Goonatilake,1996.
6
Goonatilake 1999.
65
Bibliography
BUDDHIST EXPLORATIONS
FOR THE NEW GLOBALISED WORLD
Susantha Goonatilake1
theories through the philosophical ideas of Ernst Mach and Hume both
having almost identical views with Buddhism on the nature of the self.
These were two of the few philosophers which Einstein read before his
Special Relativity paper. Einstein gave Mach credit for significant
influences on his own thinking especially in the development of Special
Relativity. He also wanted his General Relativity to conform to Machs
ideas.
Mach himself had an attraction to South Asian literature and
science, including its mathematics. Some of his friends were Buddhists like
Paul Carus and Theodor Beer. Paul Carus was strongly influenced by
Buddhism and his viewpoint which he called Monism was closely related
to the philosophical positions of Ernst Mach. Ernst also contributed to Paul
Carus journals The Open Court and The Monist. Although Mach did not
write extensively on Buddhism, in 1913 in an autobiographical fragment he
wrote tellingly:
I can scarcely confess how happy I felt, on thus becoming
free from every tormenting, foolish notion of personal
immortality, and seeing myself introduced into the
understanding of Buddhism, a good fortune which the
European is rarely able to share.
Although Einstein, the physicist was influenced by Mach the
philosopher, Einstein himself in his own later philosophical musings after
his main discoveries were essentially over, rejected adherence to what he
called "Mach-Buddhist reductionism.
The example of Ernst Mach brings us almost to the threshold of the present.
In the last four decades South Asian intellectual interactions with the West
has increased.
Buddhism in America today has found many homes and many
voices. Several writers have drawn attention to the effect of Buddhism on
American culture, including for example on its post-World War 2 poetry.
The reform and protest movements associated with the 1950s Beat
Generation and the 1960's counter culture had several threads that owe itself
to Buddhism. This international flow of Buddhist ideas has had many
effects down to some subject matter in medical and psychology faculties in
Western campuses
Colonial anthropology
Buddhism deals with human behaviour some of which have been
demonstrated at the laboratory level. But in search of the primitive the West
created anthropology. After the 1960s and 1970s in other parts of the world
the anthropology enterprise was denounced as a hand maiden of colonialism
with the social function of keeping the locals at bay by considering them as
inferior. However recently Sri Lanka has witnessed a rise of a colonial
anthropology based on the false idea of the alleged flow of Protestant ideas
and cultural influences on the theory and practice of contemporary
72
End Notes
1
Royal Asiatic Society Sri Lanka.
2
Chowdhury, Amiya Kumar Roy., (1988) Man, Malady and Medicine - History of
Indian Medicine, p. 67
3
. Rawlinson, (1975) pp. 427-8.
4
ibid. p. 427
5
. Bose, D. M., Sen, (1971), S. N. and Subarayappa, B. V., A Concise History of
Science in India, Indian National Science Academy, p. 573.
6
. Chowdhury, Amiya Kumar Roy, (1988) Man, Malady and Medicine - History of
Indian Medicine, p. 67.
7
. Basham, A.L., (1953), The Wonder That Was India, p. 497.
8
Goleman, Daniel., (1988), The Meditative Mind, p. 151.
75
9
Buddhism and American Thinkers, Ed. Inada, Kenneth K. and Jacobson, Nolan
B., (1984), p. 7.
10
Gopnik, Alison, (2009), College of La Flche Volume 35, Number 1&2, pp. 5
28.
11.
Walsh, Roger, (1988), American Journal of Psychotherapy Vol. XLII, No. 4, pp
546- 548.
12
Benson, Herbert, (1975), The Relaxation Response, p. 9-10
13
Bograt, Greg., (1991), American Journal of Psychotherapy Vol. XLV, No. 3, pp.
383 -412.
14
Bograt, Greg, (1991), American Journal of Psychotherapy pp 383 -412.
15
Goleman, (1988), Daniel The Meditative Mind, p. 164.
16
Clay, John, Hodder, (1996) RD Laing: A Divided Self.
17
Mikulas, William L., (1981), Psychological Record; p. 331-342.
18
De Silva, Padmal, (1984), Behavior Research and Therapy, pp. 661-678.
19
De Silva, Padmal, (1985), Psychological Record, p. 437 - 443.
20
Moyers, Bill., (1993), Healing and the Mind, pp 115 -143.
21
Ornish, Dean ., (1990), Reversing Heart Disease, pp 142 -46.
22
Bograt, Greg., The Use of Meditation in Psychotherapy: A Review of the
Literature American Journal of Psychotherapy Vol. XLV, No. 3, July 1991 pp
383 -412
23
Goleman, Daniel., (1988), The Meditative Mind, p xxii.
24
Moyers, Bill Healing and the Mind Doubleday New York 1993. p xii.
25
Walsh, Roger., (1992), Journal of Humanistic Psychology Vol. 32 No.1, p.32.
26
. Paluch, Andrezej K., (1980), The Philosophical Background of the
Classical Functionalism in Social Anthropology, Rep Phil, 4, p. 25-38.
Bibliography
INTERNATIONAL EXCHANGE OF
BUDDHISM
IN THE GLOBAL CONTEXT:
REINTERPRETATION, DIALOGUE, AND
TEACHING
Ven. Dr. Phramaha Thanat Inthisan1
t_inthisan@hotmail.com
Introduction
There are three important ways an exchange can occur within
the global context regarding the Buddhist religion:
and absolute truth, the truth of the noble mind unconcerned with
merit and beyond good and bad kamma.
This really means living the meditative life. If you read about
the Dhamma or someone tells you about it, what you have read or
heard is actually just hearsay until you have evidence of it based on
vipassan practice.
as just the seen, the heard as just the heard, the imagined as just the
imagined, and so on, that is actually quite enough.5 If you are able to
hold Nature in suspension and avoid peopling the world with I and
mine, that is actually quite enough. Such is the simplicity of
practice in order to avoid suffering.
recovery . . .14
Having taken care of the monks physical needs, the Buddha then
talks to him about the Dhamma. Thus the Buddha not only
advocated the importance of looking after the sick, he also set a
noble example of himself ministering to those who were so ill that
they were even considered repulsive by others. 16
others was master of the divine eye, and Sriputta, the chief monk
of the Buddha always appearing on the Blessed Ones right, were
accustomed to cleaning up the living quarters of the other monks
and to taking out the trash! 19
The best friend you can have, then, is the Dhamma teacher,
the man or woman who helps you be a better person in the life of the
Dhamma: the kalyamitta. The kalyamitta, first, is the Buddha
himself, then the monks and nuns, then all teachers of the Dhamma in
their various roles. (In traditional Thai culture, ones teachers are,
first, the monks, second, ones parents, and third, ones teachers in
school.)
IV. Conclusion
The reinterpretation of a tradition is a truly global event that
does not happen very often in a significant way. Dialogue and
teaching may happen on the global stage, but they need not. These
latter two kinds of exchange can also occur, and actually do usually
occur, at the grassroots level. If the reinterpretation of a tradition is
an activity of a noble individual that cuts across national boundaries,
dialogue can occur in any community where there are caring
individuals who want to more fully appreciate their own religion and
the religion of others, and teaching can occur in any situation where
there is a Dhamma teacher genuinely concerned about imparting the
truths of Buddhism to the student. Dialogue can occur on the
international level where there is the Most Venerable Professor Dr.
Phra Promhbundit. Teaching of the truths of Buddhism can occur on
the international level where there is an Ajahn Chah. But these two
kinds of exchangesdialogue and teachingcan also occur in a
community anywhere in the world.
dialogue with other Buddhist sects and with other religions so we can
deepen our understanding of our own religion and better appreciate
the teachings of others. We are all called upon to be teachers, each in
his or her own way: in an extended sense we are all teachers of the
Dhamma insofar as we show others by our good example what it
means to life a truly Buddhist life.
End Notes
1
Secretary-General of The Council of Thai Bhikkhus in the U.S.A.
2
The Buddha himself can be said to have hijacked (appropriated with some
violence) the religious tradition in one sense because he used words from that
tradition and gave them new meanings in his own teaching. See Investigating
the Buddhas World, an interview with John Peacocke, in Tricycle, Fall, 2008,
p. 44, regarding updna and sava and their traditional and Buddhist meanings,
and pp. 44-47 regarding the more general discussion of the Buddhas use of the
tradition.
3
Ajahn Chah, another Thai forest monk, to a lesser extent and less systematically
also reinterpreted the Theravda Buddhist tradition. Ajahn Chah relied more on
story and simile to present his teachings.
4
Buddhadsa Bhikkhu, Buddha-Dhamma for Students, translated by Ariyananda
Bhikkhu (Roderick S. Bucknell) (revised ed.; Nonthaburi, Thailand: Dhamma
Study and Practice Group, 1988) pp. 10-11.
5
See the following from Udna, I, x, in the Pli Canon, the Buddhas words to the
ascetic Bhiya, which are very important for an understanding of the meaning of
Enlightenment: Then, Bhiya, thus must you train yourself: In the seen there
must be just the seen, in the heard just the heard, in the imagined just the
imagined, in the cognized just the cognized. Thus you will have no thereby.
That is how you must train yourself. Now, Bhiya, when in the seen there will be
to you just the seen, in the heard just the heard, in the imagined just the
imagined, in the cognized just the cognized, then, Bhiya, as you will have no
thereby, you will have no therein. As you, Bhiya, will have no therein, it
follows that you will have no here or beyond or midway between. That is the
end of Ill. The Minor Anthologies of the Pali Canon, Part II, Udna: Verses of
Uplift, and Itivuttaka: As It Was Said, trans. by F. L. Woodward, with an Introd. by
Mrs. Rhys Davids, Sacred Books of the Buddhists (London: Oxford University
Press, 1948), p. 10.
6
Mahparinibbnasutta: The Great Passing; The Buddhas Last Days, The Long
Discourses of the Buddha; A Translation of the Dgha Nikya, translated from
the Pli by Maurice Walshe (Boston: Wisdom Publications, 1995), 16.5.3, p. 262.
97
7
See Buddhadsa Bhikkhu, Buddha-Dhamma for Students, pp. 7-10, 22-24, and
50-52.
8
Buddhadsa Bhikkhu, Buddha-Dhamma for Students, pp.22-23.
9
Donald K. Swearer, Dialogue: The Key to Understanding Other Religions
(Philadelphia: The Westminster Press, 1977), pp. 40-48.
10
Swearer, Dialogue, p. 41.
11
See http://www.mcu.ac.th/En/rector.php, the biographical sketch of Dr. Phra
Promhbundit (accessed August 1, 2013).
12
As regards the motif of the power of the lowly, the weak, the small, in the New
Testament, with the passages concerning children and slaves/servants, consider
also the parable of the mustard seed (Matthew 13:31-32; Mark, 4:30-32) and
the story of the widows mite (Mark 12:38-44; Luke, 20:45-47).
13
The Book of the Discipline (Vinaya-Piaka), Vol. IV (Mahvagga), translated by I.
B. Horner (London: Luzac & Company Ltd., 1971), 8.26.1-2, p. 431.
14
Ibid., 8.26.3, p. 432. The italics are mine. Cf. Matthew 26:37-40 NAB: Then the
righteous will answer him and say, Lord, when did we see you hungry and feed
you, or thirsty and give you drink? When did we see you a stranger and
welcome you, or naked and clothe you? When did we see you ill or in prison,
and visit you? And the king will say to them in reply, Amen, I say to you,
whatever you did for one of these least brothers of mine, you did for me.
15
See the Dhammapadatthakath, 1.319, recounted in Lily de Silva, Ministering
to the Sick and the Terminally Ill, p. 1, at
http://www.accesstoinsight.org/lib/authors/desilva/b1132.html (accessed
August 1, 2013).
16
De Silva, Ministering to the Sick, p. 1. De Silvas article is important for
providing a kind of set of instructions for how a Buddhist should treat the sick
and terminally ill.
17
See the Dhammapadatthakath, 3.262-3, cited in Walpola Piyananda Thera,
Love in Buddhism (Los Angeles: Dharma Vijaya Buddhist Vihara, 1990), pp. 28-
29.
18
Walpola Piyananda Thera, Love in Buddhism, p. 8.
19
See Nyanaponika Thera and Hellmuth Hecker, Great Disciples of the Buddha ;
Their Lives, Their Works, Their Legacy, edited with an Introduction by Bhikkhu
Bodhi (Boston: Wisdom Publications, 1997), pp. 21-22; and Bhikkhu
namoli, The Life of the Buddha, translated from the Pali, selection of material
and arrangement by Bhikkhu namoli, BPS Pariyatti Editions (Seattle:
Buddhist Publication Society, 2001), p.115.
98
Introduction
Myanmar people believe that Buddhism arrived in their
country not once and flourished but several times from various
sources of origin. They, however, believe Buddha Ssan arrived in
Myanmar since the life time of the Buddha and this belief is
associated with the legend of the Shwe Dagon Pagoda2 It is said that
before the arrival of Buddhism people of Myanmar worshipped
primitive animistic cult such as Nat, Nga, Yakkha-s worship etc.
After the establishment of Buddhism it became popular and accepted
as the state religion in ancient Myanmar kingdoms. Even today a
large majority of Myanmar population accepts it as their faith.
Nowadays, Sri Lanka, Thailand, Cambodia, Laos and
Myanmar are internationally recognized as the five Theravda
Buddhist countries. Sri Lanka is one of the leading Theravda
Buddhist countries in the world.
each other for the welfare of their faith. Hence the close religious ties
appeared and mutually benefitted for both countries.
Conclusion
The relation between Sri Lanka and Myanmar commenced
about eleventh century AD. According to the historical finds, it is
mainly based on religion, as both are Buddhist countries. Though
most of the relations between them are friendly, sometime it became
strained. However, it was cured through the intervention of Buddhist
104
End Notes
1
Ph.D, International Theravada Buddhist Missionary University, Myanmar.
2
Dr. Khin Maung Nyunt, (1998), "The Arrival of Buddhism in Myanmar" Yangon:
International Theravda Buddhist Missionary University, Souvenir, A
Commemorative Publication p.53.
3
Wilhelm Geiger, (2000), The Mahvasa or the Great Chronicle of Ceylon, p.82.
4
Kanai Lal Hazra, (1996), History of Theravda Buddhism in South-East Asia with
Special Reference to India and Ceylon, p. 85.
5
Ibid. p.83.
6
Wilhelm Geiger, (2000), The Mahvasa or the Great Chronicle of Ceylon,
pp.214-215.
7
Pe Maung Tin and G.H. Luce, (1910), The Glass Palace Chronicle of the King of
Burma, p.88.
8
Wilhelm Geiger, (2000), The Mahvasa or the Great Chronicle of Ceylon, p.65
9
Ibid 70.
10
Pe MaungTin, op.cit .p.143.
11
Kanai, op.cit.p. 94.
12
Pe Maung Tin, op.cit .p.144.
13
Nihar Ranjan Ray, (1946), Theravda Buddhism in Burma, p.175
14
Taung Twingyi Sayadaw Khin Gyi Phyaw, (1977), Kalyani Stone Inscription
Myanmar Translation, p. 73.
15
Taung Twingyi Sayadaw Khin Gyi Phyaw, (1977), Kalyani Stone Inscription
Myanmar Translation, p. 80.
16
Kanai. op.cit., 125
17
Hazra. op.cit. 128
18
Ibid
19
http://en.wikipedia.org/wiki/Amarapura_Nikaya (26 July 2013)
20
http://slrmn.org/history.html (8 August 2013)
21
http://en.wikipedia.org/wiki/Ramanna_Nikaya (8 August 2013)
22
Dr. Hema Goontilake, "Sri Lanka Myanmar Historical Relations" 18 May 2013,
http://lotuscomm.net/key-issues/buddhist-history/552-sri-lanka-myanmar-
historical-relations (7 August 2013)
23
Hazra, op.cit. 88
24
Nihar Tanjan Ray, (1946), Theravda Buddhism in Burma pp.99-100.
25
Pe Maung Tin, op.cit.90.
105
26
U Kala,ed, 2006, Mahrjavasa Vol. I, Yangon: Yapyi Press, pp.171-172.
Bibliography
Introduction
This paper, while focusing on landmark events in the
translation traditions of Sri Lanka, seeks to highlight the impact of
the translations of classical times upon the preservation and global
expansion of Buddhism.
Classical Sinhala literature begins concurrently with
translations. From the beginning up to the modern times, Sinhala
literature was developed by translating Pali texts and commentaries.
According to a popular saying, every Sinhala man is a poet, and if
that is true we may say every Sinhala man is a translator as well. In
ancient times, education in Sri Lanka was in the hands of Bhikkh-s,
and writing books was their prime duties. However, writing was not
the exclusive right of the clergy. People from all walks of life
engaged in writing as illustrated by the variety and number of poets at
Sigiriya.3Several kings of Sri Lanka were poets and writers and some
of them authored some of the most influential poems and translations
in Sinhala. Authors of several other important translations were lay-
men. Thus people from different social strata enriched the Sinhala
literature with translations from Pali, Sanskrit and occasionally from
Tamil. Since the 19th century religious texts, fiction and poems were
translated from English, French and Russian as well. In classical
times books of the Buddhist canon and the Ahakath-s or
commentaries and sub-commentaries known as Tk were translated
into Sinhala.
One may question why the Sri Lankan writers were so keen to
translate from Pali and not from Sanskrit? This a rather complex
question than it first appears to be. Some scholars think that the texts
chosen for translating may have been in demand as sources of
107
information. Further, such books may have been used as texts in the
Pirivea or monastic schools. For purposes of proselytizing too Pali
texts were needed. As the original texts in the Scriptures were in Pali,
the need for translating them into Sinhala was felt when Arahant
Mahinda began converting Sri Lankan people to Buddhism. This
tradition of translating scriptures and Ahakath has continued up
to the present times. In the 20th century, a number of attempts were
made for translating the Tipitaka into Sinhala4launched a project of
translating the Tipiaka into Sinhala using private funds and the
translated texts were printed at his private press. This is acclaimed as
a fairly good Sinhala translation of the Tipiaka. Another project to
translate the Tipiaka followed to commemorate 2500th Buddha
Jayanti under state sponsorship. There are some other Sinhala
translations available today, which are incomplete. The latest project
for translating the Pali Tipiaka into Sinhala is now underway which
is sponsored by the Dhammachai Institute.
1. Historical Background
Arahant Mahinda pioneered the translation of the Pali
commentaries into Sinhala marking the beginning of the translation
tradition of Sri Lanka. The commentaries translated at that time came
to be known as Helatuv or Sinhala commentaries. This project of
translating commentaries into Sinhala remains the outstanding and
lasting contribution of Sri Lanka to knowledge and culture. As the
author of the Dhampiya Auv Gtapadaya mentions, the
commentaries translated into Sinhala under the guidance of Mahinda
Thera were in the language of Magadha. The same information is
also given in some other texts such as the Sratthadpani. There
arose an urgent need for Buddhist texts and commentaries written in
the language of the Island, as the population was embracing the new
creed while a large number of men and women entered the order of
monks and nuns. Although we do not know in which language
Mahinda Thera and his disciples taught it is possible to assume that
the Indian Bhikkh-s would have learned the local language even
before they arrived in the Island.
With the rapid expansion of the religion, several other aspects
of culture were developed, especially the art of writing. (Quote
Eliade) Epigraphic evidence shows that a fair percentage of the
population possessed a high level of literacy. If the people were not
literate, kings would not have established so many inscriptions all
over the island.
108
same period, a number of Pali and Sanskrit texts too were provided
with sanne-s.
sustenance, the Rajarata area was deserted, but some monks still
remained in their Vihra-s reciting the Tipiaka. As they were too
weak to keep sitting or standing, they supported themselves leaning
against heaps of sand and thus keeping their heads close, recited the
texts and prevented them from falling into oblivion. That was the
kind of sacrifice the Bhikkh-s made for protecting the scriptures.
According to legends some Bhikkh-s passed away by starvation
while others survived by eating leaves and lotus-roots dug out of the
bottom of dried lakes. During times of invasion by foreign forces, the
main concern of the Bhikkh-s was protecting the texts of the
Tipiaka. There are legends about how the Bhikk-s devised
ingenious ways of protecting the Dharma.
Then the translations produced by both Bhikkh-s and lay
scholars, which have come down to us are at present being translated
into English and other world languages enriching the world literature
culture. Hundreds of scholars in modern times have studied Tipiaka
and commentaries and other literary works based on the Tipiaka.
From findings of their research they have obtained higher degrees
and jobs in world famous universities. At conferences and academic
forums held on topics such as Peace Stress Reduction and
conflict resolution, scholars keep quoting the Tipiaka more than
any other religious text. Buddhism offers excellent solutions for the
issues and problems in the modern world. Literary works produced
by Sri Lankan authors in classical times, on Buddhist themes and
stories, keep arousing interest among the international intelligentsia.
The English versions of Sinhala prose works such as the Amvatura,
Butsaraa, Sagasaraa, Saddharmaratnvaliya and the Collection
of Five Hundred and Fifty Jtak-s have become part of the world
literature attracting attention of writers and readers as unparalleled
sources of information on Asian culture. The Sinhala prose works
mentioned here such as the Amvatura and Saddharmaratnvaliya
contain stories which can be compared with the best short stories in
world literature. Authors of such prose works were not only fine
writers of stories but they were excellent translators from whom even
the best translators of our time could learn a few lessons.
11. Conclusion
The translation traditions of Sri Lanka are unique. Similar
translation traditions in relation to global expansion of Theravada
Buddhism are rarely found elsewhere in the world. Translation of
Buddhist texts into international languages was necessary for
missionary activities. Throughout the history of expansion of
119
End Notes
1
Deputy Rector, SIBA, Director, SIBA-DCI Research Centre, Sri Lanka.
2
Ludowyk, E.F.C., (1962), London; The Story of Ceylon.
3
Paranavitana, (1963)
4
Soyza, A.P.de., (1958), Sinhala Tripitaka, Colombo.
5
Vimuttimagga- is the only exception. This is accepted as a text written by a
bhikkhu of the Abhayagiri vihra.
6
The Nikaya Sangraha, (1963), pp. 65-66.
7
Pathmanathan, S.,(2006), Buddhism in Sri Lanka and South India: Interactions
among Monastic Centers, p.4
8
Pathmanathan, S.,(2006), Buddhism in Sri Lanka and South India: Interactions
among Monastic Centers, p.5
9
Mahavasa, Ed. Geiger, W., p. (1958),
10
shala bhsa manorama bhsa
11
shala dpa pana bhatta vashi mahmahindena- hapit shala bhsya
dpavsnamatthya
apanetvna tatoha shalabhsa manorama bhsa- tnti naynucchavika
ropento vigatadosa" Sumagalavilsini., (1918), ed, Ven. Heyiyantuduwe
Devamitta, Simon Hewavitarane Bequest, p.01
12
Apanetvna tatoha shalabhsa - manorama bhsa"
Ibid
13
Samayam avilomanto therna theravasa dpna
124
18
Meddegama, U.P. The Language of Sinhala Fiction 1860-1970. (1974)
University of London (Unpublished Ph.D. Thesis)
19
Reynolds, C.H.B and Ludowyk, E.F.C. Ed., (1970), An Anthology of Sinhalese
Literature. London; UNESCO, George Allen and Unwin LTD.
20
Obeyesekere, R. Tr.,(1991), Jewels of the Doctrine. New York; State University
of New York Press.
21
Ed. Sarath Wijesuriya, Ranjit Dharmakirti and Ariyawansa Ranaweera , (1998),
Pahanin Pahana-parivartana Sahityaya, Cahpter 01 by Suraweera, A.V. Colombo;
Godage and Sons.
125
Bibliography
Primary Sources
Secondary Sources
and its practitioners are deeply in touch with their glowing left
prefrontal cortex and their becalmed amygdale.6
Many more studies conducted in the west, have demonstrated
the tremendous positive effects of meditation, in improving the
quality of life of those who practice meditation. This has led to a
situation where more and more people in the west, to take up to
meditation.
End Notes
1
MBBS (Cey), MSc (Lond.), MFPHM (UK), FFPH (UK), Professor in
Community Medicine, South Asian Institute of Technology and Medicine,
Malabe, Sri Lanka.
2
Nugegoda, D. B., (2010), Overcoming Psychological Stress.
3
Nugegoda, D. B., (2010), Overcoming Psychological Stress.
4
Ornish D et al, (1990), Can Life Style Changes Reverse Coronary Heart Disease ?
pp. 129- 133.
5
Sigel B. Love, (1988), Medicine & Miracles.
6
Flnagan O., (2003), The Colour of Happiness, p. 44
Bibliography
we must not forget the impact on th world that His Holiness, the
Dalai Lama has made.
Today, Buddhist temples and Meditation Centres girdle the
earth, both Mahayana and Theravada, in England, America, in
Australia, New Zealand, Canada, in Holland, Sweden and Africa.
Meditation is bringing to the fore very many interesting issues other
than the goal of Nibbna. For example, the effect of meditation on
health. We know this from experiments conducted on meditators
from the 1990s. Also that meditation on loving kindness can actually
transform the cells in our bodies to become benign cells and even
eliminate malignant cells. There are experiments done in the West by
brain scientists to examine the states of absorption called jhnas, to
see in which part of the brain they occur. Thus, those experiments
done in the technologically advanced West come back to us in the
traditional homelands of Buddhism, illustrating well the symbiotic
nature of the exchange of Buddhist thought. Besides these
experiments and investigations on meditators there are many other
areas of knowledge coming under scrutiny from the Buddhist
perspective which studies commenced in the 1960s for instance the
Environment, Ecology, Economics, Biology, Political Science, Good
Governance, Conflict Resolution , Psychology, Ethics, definitions
concerning Religious Fundamentalism, Law, and even Buddhism and
Science where barriers between Religion and Science seem to be
breaking down. Feminist Studies from the perspective of the core
philosophy in Buddhism offers much insight on this subject.
Another area that is cropping up in modern times is the
subject of Bio-ethics; the technologically advanced countries of the
West are doing many experiments and developing the areas of
knowledge in Embryology, Genetic Engineering Cloning, Organ
Transplants, etc. As a result a new subject called Bio-ethics has
emerged and many think Buddhism can contribute much to this field
by examining the Buddhist perception of the rights of the person
within the Buddhist parameters of non-violence to oneself and others
and benefit to oneself and others.
It may seem that the tide of knowledge from the West in this
symbiotic exchange is returning to our feet as we stand on the vast
137
End Notes
1
Head, Department of Post Graduate Studies, SIBA, Sri Lanka.
138
Theravada Buddhism was also introduced into Laos around 7th or 8th
century by Mon Buddhist monks. And during the 11th and 12th
century A.D, Khmer rulers took control of Muangsua, the historical
region of the Kingdom of Luang Prabang in the northern Laos.
During this time, Mahayana Buddhism was replaced by Theravada
Buddhism.6
And up to the 14th century A.D, Theravada Buddhism was
introduced again from Cambodia in form of Lankavamsa Theravadin
tradition by King Fa Ngoum and this time was the most official phase
which has been professed and practiced since then and this is the first
phase when the Laos was indirectly influenced by the Lankavamsa
Theravada Buddhism through the Kingdom of Cambodia.
In reality, the relation between Buddhism in Laos and Sri
Lanka has been connected both directly and indirectly. In 1778 A.D,
King Saysethathiraj invited the Emerald Buddha from Chiangmai,
Lanna to enshrine in Vientiane until 1547 A.D7which had lasted for
231 years before returning to Thailand. According to the story of the
Emerald Buddha, it was the second phase that the sacred Buddha
image shared the same line of Buddhism to this land.
When discussing about the Emerald Buddha, I will not go into
details. Although it was casted in India 500 years after the Buddhas
passing away, in the time of Nagasena Thera and was housed in India
until 1000 B.E or 457 A.D. Later, India was in turmoil, and then the
Emerald Buddha was invited to Sri Lanka by some Buddhists who
wanted to save it, and was well preserved there for 600 years before
being moved to different countries, namely, Cambodia, Myanmar,
Thailand, and Laos. Historically, the Emerald Buddha is the symbol
and bridge in the history of the Theravada Buddhism in this region
where, we are as Theravadin Buddhists, have shared a common
background.
And later in 1938 A.D, Narada Mahathera, a famous Sri
Lankan monk, visited Laos and at the same time he brought two
siblings of the Bodhi trees from Sri Lanka which are the same
branches brought from India. One sibling of Bodhi tree was planted
in Wat Ongtue and another one was in Wat Thatluangneua being seen
until today8.
140
End Notes
1
Lecturer at the Sangha College in Vientiane.
2
Mayoury & Pheuiphanh Ngaosrivathana, The Enduring Sacred Landscape of the
Naga, (Chiangmai: Mekong Press,2009),p.15.
141
3
Photisane, Souneth, Lao Buddhism: History and Practice, (Mahasalakham:
Mahasalakham University, 2006), p.16.
4
The World Buddhist University, Buddhism in Thailand, (Bangkok:Buddha
Dharma Association,2002),p.34.
5
Mayoury & Pheuiphanh Ngaosrivathana, The Enduring Sacred Landscape of the
Naga, (Chiangmai: Mekong Press,2009), p.34.
6
Andrea Matles Savada, Laos: A country study, (Washington: GPO for the Library
of Congress, 1994), http://en.wikipedia.org/wiki/Buddhism_in_Laos#cite_ref-
locstudy_0-8. Retrieved 25 Dec. 2010.
7
Bounmy Bouphaphan, Phra Maha. The Story of the Emerald Buddha, (Lao
version), published by Wat Bodhirattanasasadarama, Pakse,1952.
8
The inscription described in the pillar at Wat Ongtue by Most Ven.Phong
Samaleuk.
9
Pala Anando, Phramaha. Life and Works of Ajahn Maha Pala Anando,(Lao
version). (Nongkhai: Mithai Printing, 1969), p. 226.
10
Sayadej Vongsopha, Ven. A hagiography of the Most Ven.Phong Samaleuk,(Lao
version),(Bangkok: Prinda Printing , 2012), p.8.
142
End Notes
1
B.A. (Honors ), Royal Pandit,( Oriental Studies Society), M.Phil Candidate.
2
vividhavisesanayatt, vinayanato ceva kyavcna
vinayatthavidhi aya, vinayo vinayo'ti akkhto
Samantapsdik, (1924), Ed. W. Piyatissa, Hewavitarana edition, p.10
3
Sayuttanikya vol i,( 2006), p. 26
4
Thiya verama ceva- viratyrati cpyatha
Abhidhnappadpik, (1958), p.24 (verse160)
5
Parmaatthajotik, Chaa Sagyan CD Rom
6
Majjhimanikya vol i, (2006), Buddhajayantiganthaml, p.183
145
7
Majjhimanikyahakath vol i, (1972). Hewavitharana edition p.184
8
Na paresa vilomni- Na paresa katkata
Attanvaavekkheyya - Katni akatni ca
Dhammapadada, (2006), p.36
9
VvA p.59
10
Dghanikya vol i, (2006), p. 6
11
ibid, p. 110
12
Aguttaranikya vol i,(2006), p.410
13
Dghanikya vol i, (2006), p.148
14
Vibhgahakath, Chahasagyan CD Rom.
Upanissitaganthaml
Jambudpe Plibhsjjhayana
Tadn Idn ca
Mahesh A. Deokar Mahsayo1
hodpali@unipune.ernet.in
plisakkaabhoacnabhsvisradna buddhavijjjjhayanena
jambudpe dullabhabhta sogatamata plibhs ca bhratyna
paricayapatha gacchisu. Ssanikaganthna purbhilekhnaca
ajjhayanena purtannaca thpaleacetiyavihrna pariyesanena
jambudpassa itihse buddhassanassa mahatta pkaa ahosi.
Tassa antivisamatrahitassa dhunikasamjassa nimmpane
paibalatta pi suvibhvita ahosi.
Angate Plibhsjjhayana
Kicpi etarahi jambudpe plibhsjjhayanassa vitthro
virhi ca pka hoti ta kho pana ito uttari pi bhvetu yogo
karayo ussukaca ktabba.Pacchimakna vina dhuniko
vmasnayo pcnaknaca pveiko uggahanadhraanayoti ime
ubho pi naye samodhnetv svak sikkhpetabb. Te ca plibhsya
sallapitu likhituca paibal ktabb. yena hi plibhsya
ajjhayana pripuri gaccheyyti.
End Notes
1
Professor, Dept. Pali and Buddhist Studies, Pune University, India
152
II. Samatho'ticittekaggatvipassan'tisakhraparigghak
Manorathapra18
End Notes
1
B.A. (Honors), M.A, M.Phil. (Kelaniya), Ph.D Candidate (FGS, Kelaniya),
Lecturer. Department of Pali & Buddhist Studies, University of Kelaniya, Sri
Lanka
2
Saddhammappaksini, (1973), p.738
3
Abhidhammatthasagaha, Cahasagyn CD Rom.
4
Niddese,vol II,(1979), p. 28
5
Sayuttanikya, vol i,( 2006), p. 39
6
Sayuttanikya, vol i, (2006), p.39
7
Sayuttanikye, vol iii, (2001), p.01
8
Majjhimanikye, vol iii, (2001), p.116
9
Sayuttanikye,vol iv, (1990), p. 78
10
Dghanikya,vol iii, (2006), p.219
11
Dghanikyahakath, vol iii., (1971), p.1003
12
Dghanikyak vol iii, (1971), p.276
13
Majjhimanikya vol i, (1990), pp. 237-8
14
Papacasdani vol ii, (1979), p.285
15
Majjhimanikyak, Chaa Sagyan CD Rom.
16
Aguttaranikya vol i, (1989), p. 61
17
Majjhimanikyahakath vol ii, (1979), p.346
18
Aguttaranikyahakath vol ii, (1982),p.119
samathoti vipassanpdik aha sampattiyo vipassanti sattavidh anupassan
Aguttarak, Cahasagyan CD Rom
19
Mahniddesahakath vol i, (1973), p.221
20
Majjhimanikyak, Cahasagyan CD Rom
21
Dghanikyak vol i,(1970), p. 373
22
Majjhimanikya vol i, (1993), p.239
23
Sayuttanikya vol ii, (1994), p.94
24
Dghanikya vol ii, (2006), p.63
25
Peakopadesa, Cahasagyan CD Rom
26
Majjhimanikya vol iii, 194, p.251
159
Upanissitaganthaml
End Notes
1
Dr.S Vijtakumra, Ph.D in Pali, B.A(Hons), M.A (Kelaniya), M.A (BPU), Royal
Pundit (Society of Oriental Studies ), PhD (USJP), Lecturer, Mahidol University,
Salaya, Thailand
2
Khuddakapha- dhammapada-udna-itivuttaka-suttanipta-vimnavatthu-
petavatthu-theragth-thergth-jtaka-niddesa- pa isambhidmagga-apadna-
buddhavasa-cariypiakavasena pannarasappabhedo khuddakanikyoti,
Dgha Nikya Ahakath, (1886), p.15
3
Y hi te attan yathdhigata maggaphalasukha paccavekkhitv kci
udnavasena, kci attano sampattivihrapaccavekkhaavasena, kci
pucchvasena, kci parinibbnasamaye ssanassa
niyynikabhvavibhvanavasena abhsisu, t sabb sagtikle ekajjha katv
theragthicceva, Theragath Ahakath, (1940), p. 2
4
Tasmi kati gthyoti sallakkhamn Sahassa honti t gth, ti sahi satni
ca; Ther ca dve sat sahi, cattro ca paksitti ahakathya
sadassamnamida pha vkaroma.
Theragath Ahakath, (1940), p.3 [Kintu vattamne Buddhajayanti
ganthamlya aa dassma. ta kho pana Ctuddasa-dvesatdhika-sahassa
gth]
5
Vinaya Pitaka, (1997), ed. Orldenberg Hermann, p. 83
6
Ibid p.79
7
Theragath Pali, (1966), ed. Pischel Richard, p.70
8
Theragath Pali, (1966), ed. Pischel Richard, p.163
9
Theragath Pali, (1966), ed. Pischel Richard, p.227
10
Theragath Pali, (1966), ed. Pischel Richard, p.58
11
Theragath Pali, (1966), ed. Pischel Richard, p.58
12
"Dhammapala is mistaken about Vitasoka, and we should rather see in him
Ashoka's grandson 'Vigatasoka', Norman K.R, Poems of Early Buddhist Monks,
(1969), p. xxvii
13
Theragath Pali, (1966), ed. Pischel Richard, p.45
14
"The Asokavadana states that vitasoka was one of the brother", Abeynayake
Oliver.,1984,Textual and Historical Analysis of the Khuddhaka Nikaya, p. 85
164
Upanissitganthaml
Mlaganthi
Dighanikyahakath, (1886), Ed. Davids Rhys and Carpenter Estlin
J, PTS, London
Theragath Pali, (1966), ed. Pischel Richard, London; Pali Text
Society.
Theragathhakatha, (1940), ed. Woodword F.L, London; Pali Text
Society.
Vinaya Pitaka, (1997), ed. Orldenberg Hermann, London; Pali Text
Society.
Anuganthni
Uddeso
Ito dvisatasahivassato pubbe Lakdpe Kitti siri
Rjashamahrjassa samaye lakyamabhvitapubbamupasampad
puna patihpit Symarahgatehi bhikkhhi.2 Tadatthya
pahamavre pavara Uplimahttherappamukh bhikkh
samgachu. Dutiyavre
VisuddhcariyaVaraamunittherapamukh ther sampatth. Tesu
Visuddhcariyamahtthero Lakdpavsna bhikkhna
nibbnamaggabhta vipassana vcesi. Varaamuni nma
anutheropi Vinayasuttbhidhammasakhta tepiakaca
sabykaraasaddasatthaca vcesi. So kira Varaamuni anutthero
3
Rjovdassa Pybhisakharaa
Uddese vuttanayena Varaamuni mahtherassa
Rjovdassa Shaa parivattana cariyo Nandasena Mudiyanse
mahsayo ito eknacattsati vassato pubbe THE BUDDHIST nma
vrasagahe pkakat may diha. Apica ta Shaakkharehi eva
muddpita. So cariyo uddesamukhena appavacanaca tattha
vuttamatthi. Tassa vacannusrena tlapaa pothakgata eta
Rjovda Koambanagare Young Buddhist Mens Association
(YMBA) nma samgame ganthkarato laddho so tassa gal
(English) bhsmaya parivattana ito ekacattsati vassato pubbe
Royal Asiatic Society of Sri Lanka nma samgame vrasagahe
(JRAS) pka katotthi. Apitu tassa pi na tattha pkakata. Tato
duvassato pacch tassa pi Young Buddhist Mens Association
(YMBA) nma samgame THE BUDDHIST nma vrasagahe
pkakata.5
Tahi padnugata parivattana bhavati. Pli padassa
anantara Shaabhsmaya atthadassana hoti. Ekaccesu hnesu
padatthamatikkamitv vitthratthaca dissate.
Gthnamanantarantdisa vitthragata attha gacchati.
Rjovdassa eta Shaaparivattana laddhoha tassa pi
sodhetabbanti amai. Tatthya Young Buddhist Mens
Association (YMBA) nma samgame ganthkare
tlapaapotthaka catupacavra vcetv mudditassa Rjovda-
6
Varaamunittherappata
RJOVDA
Nikhilanihuratitthiyavraakaravasaksa
niruttarabodhisattabhta mah naradeva, ida vakkhamna
vacana samm manasiktabba. Imasmi loke
167
Vmasetabbahnni
Imasmi Rjovde pacakrani gatni pacabala
catusagahavatthu dasarjadhamma gharavasamna paha
vessantara pahacti.
Pahama pacabala. Tattha pacabala nma bhubala
bhogabala abhijaccabala amaccdisenbala pabalanti.
Jtakahakathya nidassanni gahetv itaresa balna
pabalameva aggataranti suhu dassita.
Dutiya catusagahavatthu gat. Tattha catusagahavatthu
vasena Sassamedha Purisamedha Sammpsa Vjapeyyaca
dassita. Tni Sayuttnikye Sagthakavagge ca Aguttaranikye
Catukkanipte ca vuttanti Varaamunitthero vadati. Apitu
Dghanikye Siglasutte eva vutta
Dnaca peyyavajjaca atthacariy ca y idha
Samnattat ca dhammesu tattha tattha yathrahanti7
Tasm dna ca atthacariya ca samnatthat ca piyavc ca
catusagahavatthti veditabb. Ettha pana Rjovde porakarjakle
tni cattri sagahavatthni ahesunti vutta. Tahi Sayuttanikye
Kosalasayuttgatassa mahygna Ahakath vinicchayameva.8
Tesa catunna sagahavatthna vitthragata attha disanti
veditabba. Tathha nipphannasassato dasamabhgagahaa
Sassamedha nma. Sassasampdane mahyodhna
chamsikabhattavetannuppadna purisamedha nma. Purisa
sagahate medhvi tni atthato daiddamanussna hatthato
lekha gahetv tni vassni vinpi vahiy sahassa
dvisahassamattadhannuppadna Sammpsa nma.
Sammpsa nma ta hi manusse psena bandhitv viya yapeti.
172
Upasahro
Ida Rjovda nma Plibhsmaya ovdasagaha ito
dvisatasahivassato pubbe Symadesato Lakdpamgatassa
Varaamunittheravarassa racan bhavati. Abhtapubba tassa
175
End Notes
1
Ph.D. in Pali, M.A. in Linguistics, B.A. (Honours) in Pali, Royal Pandit (
Association of Oriental Language Studies), Senior Lecturer, Dept. of Pali and
Buddhist Studies, University of Sri Jayewardenepura
2
See for deatails, Wijayawardhana, J.H, Megaskumbura, P.B., 1993, Siyam Sri
Lank gamika Sambandhat, , Colombo: Prabuddha Prakshakayo.
3
Sagharjasdhucariy, (1947),Ed. N. Pasena , p. 16
4
Mudiyanse, Nandasena, (1974), Varajnamuni terun Krtisr Rjasinha rajua
kaa anussanaya, The Buudhist, Vol. XLV- No. 01, pp. 27-32
5
Mudiyanse, Nandasena, (1974),Varajnamuni terun Krtisr Rjasinha rajua
kaa anussanaya, The Buddhist, Vol. XLV- No. 01, p. 27
6
Siyam Sandesaya, (1996), No 17-2882
7
Dghanikya,( 2005), p. 310
8
Sayuttanikyahakath vol i, ed. W. Piyatissa, (1924), Hewavitarana edition,
pp. 113-114
9
Jtakapi ii, (2005), p. 352 (Verse 4000)
10
Jtakapi vol ii,( 2005), p. 238 (verse 3416)
Upanissitaganthaml
Mulaganthni
Dghanikya, (2005), Buddhajayanti Edition, Nedimala; Buddhist
Cultural Center.
Jtakapi vol. ii, (2005), (2006), Buddhajayanti Edition, Nedimala;
Buddhist Cultural Center.
Sayuttanikyahakath vol i, (1924), Ed. W. Piyatissa,
Hewavitarana edition, Tritaka press, Colombo,
Sagharjasdhucariyva.,( 1947), ed. N. Pasena, Colombo,
Siyam Sandesaya, (1996)
176
Anuganthni
Mudiyanse, Nandasena, (1974),Varajnamuni terun
KrtisrRjasinha rajua kaa anussanaya,
The Buudhist, Vol. XLV- No. 01, Colombo; Published by the
YMBA.Wijayawardhana, J.H., Megaskumbura, P.B., (1993),
Siyam Sri Lank gamika Sambandhat,Colombo; Prabuddha
Prakshakayo.
177
Nigamana
Klmasutta smayika sampadya uppdya ca pavattya
hetubhta dve mlapatih dassenta sutta. Anekna vda,
dassana, dhamma-vinaya, paipaddna svajjnavajjabhva
tretu imasmi sambuddhena dassitni nicchayalakkhani
mlikavasena cintane sdhnat (Freewill) ca kiriyya bhrattat
(Responsibility) iti dve lakkhana niddisanti. Tni lakkhani eva
sogatasabbhatassa v aesa smayika-sabbhatna va
mlapatih viya imasmi lekhane niddiha hoti. Imni dve
lakkhani sabbhat paisayutta-kathya vicritabba
mahattatama sogatadesan Klmasutta eve hoti. Anena nayena
smayikasabbhat pana manussna sdhnat (Freewill) ca kiriyya
bhrattat (Responsibility) ca iti manomlika-sdhakni pdaka
katv ptubhta cintanavidhi, samja-gamika-kiriy, visss,
crittadhamm, shicca-kaldi nimmn iti sabba. Ima
atthakathana anekna paitna sabbhat-paisayutta
atthakathane visodheti.
End Notes
1
M.phil (Peradeniya), B.A (Honors) Royal Pandit ( Oriental Studies Society)
Senior Lecturer, Dept. of Buddhist Culture, Post Graduate Institute, University of
Kelaniya.
2
Jayatileke. K.N, (1963), Early Buddhist Theory of Knowledge, p.193
3
Dharmasiri, G, 1986, Fundamentals of Buddhist Ethics, p. 20
182
4
Lamotte, Etienne, (1988), History of Indian Buddhism: From the Origins to The
Saka Era (Trans. From French by SARA WEBB-BOIN), p.216
5
Aguttaranikya vol. IV, (2006), pp.163-164
6
Dghanikya vol. iii, (2006), p.90
7
Paibhna-rpkahana paikkhipitv mlkammdhi ku vissajjetu
anuta.
Passatha Vinayapiaka vol. II, (2006), pp.151-152
Pacasikhassa gta pasasetv tassa gitassa kmpasahitabhva dassita
Passatha
Dghanikya vol. i, (2006), p.268
8
Ncintayanto puriso visesamadhigacchati
Jtakapli vol. i,(1992), p. 435
Barhut di bhratya porika pjbhmisu kalna abhivahana
bodhetabba. Pahatha
Vogel, J., (1977), Buddhist Art In India Ceylon and Java, p. 01, & Foucher, A.,
Beginnings of Buddhist Art, 1994. pp. 11-12
Upanissitaganthaml
Mlaganthni
Aguttaranikya vol. iv, (1979), London; Pali Text society
Dghanikya vol. iii,( 2006), London; Pali Text society
Vinayapiaka vol. ii, (1996 ), London; Pali Text society
Dghanikya vol. i, (1995), London; Pali Text society
Jtakapli vol. i, (1992), London; Pali Text society
Anuganthni
Jayatileke, K.N., (1963), Early Buddhist Theory of Knowledge, Delhi;
Motilal Banarsidass.
Dharmasiri, G., (1986), Fundamentals of Buddhist Ethics. Singapore;
Buddhist Research Society.
Lamotte, Etienne, (1988). History of Indian Buddhism: From the
Origins to The Saka Era (Trans. From French by SARA
WEBB-BOIN), Louvain-La-Neuve; University Catholique De
Lounain,.
Vogel, J., (1977). Buddhist Art In India Ceylon and Java. New
Delhi.
Foucher, A., (1994). Beginnings of Buddhist Art, Madrs.
183
Session 1
Buddhism and Global Exchange: Concepts and
Interpretations
Chair: Ven. Dr. Anil Sakya Sugandho
Session 2
Textual Studies on global Exchange of Buddhism
Chair: Mr. Sumana Ratnayake
over India and abroad in various Indian manuscripts and it has been
commented upon at least eighty times. This presentation was by Dr.
Lata Mahesh Deokar. One of the works mentioned by her in
connection with the Amarakoa was its adaptation,
Abhidhnappadpika in Pali and the other in Tibetan language. Their
influence in all these neighboring countries could be felt for more
than six centuries. Dr. Lata Deokar says that though she has made
no attempt to edit critically the text of the Amarakoa , she has made
an attempt to edit critically the Kavikmadhenu commentary by
Subhuticandra in the process of which she had discovered the close
affinity between the Kavikmadhenu and the
Abhidhnappadpiktik by Caturangabala (1351 C.E.) she points out
the role of the Abhidhnappadpikk in critically editing the
Kavikmadhenu as well.
The last presentation in this session was by Ven. Galle
Dhamminda whose topic was Buddhist view of Inference
(anumna) as a means of gaining knowledge. He stated that the
doctrine of confession, which in its turn is based on self-examination,
constitutes the corner-stone of the Buddhist Disciplinary Code
(Vinaya). This is found in the Anumnasutta and the
Ambalathikarhulovdasutta of the Majjhimanikya. He mentions
the fact that Ven. Hegoda Khemananda has stated that knowledge
derived from logical means is inference
Session 3
Buddhism in Global context
Chair: Ven. Dr. Beligalle Dhammajoti
The first speaker was Prof. Dr. D.B. Nugegoda created a lot
of interest in the audience for he presented the facts that many
scientific studies on meditation carried out in the West, have
demonstrated the enormous benefits of meditation, on the wellbeing
of the people who practice meditation. These benefits have been
found to be through changes that take place inside the body at the
cellular level. This has led for more and more people in the West to
take to meditation.
188
Session 4
Buddhism and global Issues
Chair: Dr. Phra Rajvoramuni
Session 5
Buddhism in Global context: Interreligious Exchange
among Countries
Chair: Prof. Ratne Wijetunga
Pahamasammantanavro
Desantarasambandhat ca sirisaddhammaca.
Mlsanni: Aruana K. Gamage Mahsayo ca
Dutiyasammantanavro
Mgadhibhs ca Sirisaddhammaca
Mulsanni: Gonadeiyagmaja Paratana bhikkhu ca
Desantarasambandhat ca Sirisaddhammaca
Mlsana: Mahcariyo ratanawijetungamahsayo
Catutthasammantanavro
Desantarasambandhat ca Sirisaddhammaca
Mulsana: cariya medagampiiyagmaja
vijitadhammenabhikkhun
Session 1
Desantrasambandhat ca sirisaddhammaca.
Chair: Mr. Aruana K. Gamage &
Ass. Prof. Dr. Banjop Bannaruji
Session 2
Mgadh bhs ca sirisaddhammaca
Chair: Ven. Gonadeniye Pagnaratana &
Prof. Dr. Mahesh Deokar
The first presentation of the session was presented by Prof.
Ratna Wijetunga on the topic Adhun Sirilakya
Plibhsvohro". His research paper mainly encompassed the
present stage of Pali studies in Sri Lanka entailing to the modern
trends of the application of the Pali language. He also showed his
disappointment of present condition of Pli studies in Pirivea-s and
Universities and he emphasized that at least the state should
encourage Pali learners to cling with subject.
In discussion term Dr. Vijithakumara questioned whether
there can be seen some special linguistic features in Sandesakvya
written in Kandy period. Ven. Gonadeniye Pagnaratana also raised
a question based on Jayamagalagt. Prof. Wijetunga gave
clarifications satisfactorily.
As the second presentation of the session Ven.
Moragollagama Uparathana thero Lect. Buddhist and Pli
University (Sri Lanka ) presented his research paper on "Ki
Gabbhaptana? Yutta v auttav? Citing various modern
viewpoints which submit to justify the abortion in modern world he
explained that on any pretext it paves the way to killing a living being
which is thoroughly contrary to the Dhamma.
In the discussion, Prof. Deokar opposed to the presenter
alluding to some critical Ethical circumstances. But the presenter
proved indeed his own opinion quoting Vinaya texts. This
presentation signified it to be so much controversial.
Then the next presentation of the session was presented by
Prof. Bannaruji on Lakdpadeyyarahna anussaranyo
sambandhabbvo. In his presentation he pointed out how the
Buddhism has caused close ties between Thailand and Sri Lanka for
hundreds of years. He showed the nature of these ties during the
period starting from the arrival of venerable Upali in Sri Lanka up to
the initiation Mahachulalongkornrjayvidayla University in
Thailand.
207
Session 3
Desantarasambandhat ca sirisaddhammaca
Chair: Prof. Ratna Wijetunga
Session 4
Desantarasambandhat ca sirisaddhammaca
Chair : Ven. Dr. Medagampitiye Vijitadhamma