Theses

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    A critical study of the intrinsic nature and classification methods of the doctrine discussed in the pali nikayas
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Pussellayaye Chandima
    This dissertation deals critically with two focal issues. One is the belief in the existence of something with an intrinsic nature, underlying, specially the human individual. The other is the relevance of this belief to the classificatory methods of doctrines adopted in theNikaya. This dissertation, explaining at the outset what this something with intrinsic nature is, presents a critical account of the Buddha's early encounter with this belief as reflected in the Nikaya. By citing Sutta evidence, it is shown how the Buddha countered this belief. From this point the dissertation directs its focus to more important aspects bringing to light early Suttas evidence, the Buddha's critical and more concrete and pragmatic arguments he presented to reject this belief. Then, the examination proceeds to explain how sectarian Buddhism faced this moot issue, at times even presenting innovative ideas, making the issue still more complex and complicated. In this context, special focus has been laid on Sarviistiviida views, and the Miidhyamaka responses. Then, the dissertation makes a general, but insightful survey of the Nikiiya that serve as the most primary sources and inquiries into classificatory methods of doctrines adopted in them. It is also shown how, with the change of circumstances and the expansion of the audience to include the lay-disciples, a new phase of teaching developed bringing to prominence basic moral teachings and principles of social philosophy, sometimes over­ shadowing doctrinal and philosophical issues. It is also shown what influence it had on the classificatory methods of the doctrines. These as well as other relevant issues have been taken into consideration when arriving at a critical and balanced conclusion
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    Impact of Current Socio-Political movements in Myanmar on Burmese Buddhism
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven.Acinna
    Despite the vast research by various scholars on contemporary Myanmar, almost all of them are about socio-economics and politics describing little about Burmese Buddhism and its current vicissitudes. On the other hand, some which paid full attention to Buddhism in Myanmar do not completely reflect the present situation as well. Many changes have been taking place in Myanmar Buddhist community in recent years. This study conveys both general and specific changes within Burmese Buddhism-monastic institution and lay society-e-due to the impacts of current socio-political movements in Myanmar. Drawing on reliable historical accounts, government's printings, reports by relevant organizations, field study, interviews, as well as other documentary sources and the researcher's own experience, this dissertation examines the situations of current Burmese Buddhism. The analysis of the above sources results in negative and positive impacts on Burmese Buddhism. Becoming less of rural monks' functions, decreasing in monastic recruits, the educational style of monastic institution being criticized, the traditional simple life style of monastic institution affected by the materialistic society, Burmese Buddhism manipulated as political tool and exploited by the communal conflicts, being misunderstood of the monks due to certain monks' involvement in socio-politics and being underestimated by the world are negative aspects of current Burmese Buddhism. Trying to remedy the shortage of monastic recruitments in their own ways, coming to found Buddhist Universities while maintaining the traditional way of learning, having systematically established Dhamma School foundation for Buddhist generations, being still able to serve the spiritual needs of the Buddhists through learning texts and meditation of monastic me�bers despite many difficulties and criticisms, the gradual involvement of monastic members and lay Buddhist community in inter-religious activities together with political trend to equality and in social welfare works are the progressive aspects of,Burmese Buddhism. We strongly believe that our present contribution will shed new light on the understanding of contemporary Burmese Buddhism and society as well. However, since Myanmar is formed with relatively different large states with different ethnic Buddhists and non-Buddhists with different socio-economic background, the specific or comparative research on different ethnic Buddhists of contemporary Myanmar or even this kind of works in very near future still remains as a new research field.
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    An Analytical Study of the Psychological Dimensions Reflected in the Biographies of the Pali Canon
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Nalika Mallawatantri, R.P.
    1'1111 thesis examines the psychological dimensions reflected in the biographies of the Pali Canon with the goal of presenting significant psychological concepts and approaches 11,atured in the biographies. Methodology included analysis, interpretation and olassification of the selected thirty-four biographies ofbhikkhus, bhikkhunis, laymen and laywomen, in detail, to understand the prominent psychological aspects and behavior patterns of the human personality. Behaviour of a person vary with his personality type, causes and conditions and motivational factors. Craving (la,:ihii) is the main cause to stimulate unwholesome behavior of a person. Asava emphasizes the arising of emotions with sense stimulation and developing with sense perception. Papahca is the absorption of sense experiences and conceptualization of new ideas with the dispositions already in the mind. Latent tendencies (anusaya), with the assistance of motivational factors, recur strong behaviour patterns, sometimes harming self, society or both. In this context, latent tendencies, environmental factors and relationships have a significant influence over the behaviour patterns. Analysis of the selected biographies highlighted the impermanent nature of the temperaments and the capability of human mind to transform from one personality to another. The four main categories of personalities identified are: (i) one strong wholesome or unwholesome personality during the lifetime; (ii) complete behavior and/or psychological transformation from unwholesome to wholesome personality; (iii) complete behavior and/or psychological transformation from unwholesome to unwholesome personality and; (iv) personalities with mixed temperaments depending on the situation and prominent within a given period. Unwholesome personality changes occur with a person having unwholesome behavior or mental status, changing into another unwholesome personality. Transformation from unwholesome behaviour to wholesome behaviour were noticeable in some personalitiess and complete wholesome personality transformations were evident from the biographies of arahants.
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    Mind and Liberation in Buddhism
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Thich Nu Khanh Nang
    This is a systematic study on the psychological, soteriological and historical significance of adhimutti/adhimukti and adhimokkha/adhimoksa as these concepts are found in the Pali Canon, the Chinese Agamas, the Abhidharma and the Sanskrit Buddhist literature. The central point of this investigation is to highlight the psychological and soteriological applicability of adhimuttiladhimukti and adhimokkha/adhimoksa, thus going beyond the limits of academic textual analysis. This study has unearthed the significance of these concepts in the practice and attainments. In doing so, the relevant concepts have been studied from the following perspectives: (i) from an ethical point of view, (ii) from a karmic perspective, (iii) as a requisite condition that advances religious praxis, (iv) as a tool for the Mahayanists to justify their yiina system, (v) the soteriological meaning of adhimukti as 'the stage of practice of transcendental assertion' (adhimukti-caryti-bhiimi) which marks the stage of progress preceding a bodhisattva's ascendance to the first bhumi.. (vi) from a supramundane point of view in which the development of adhimukti up to the level of a Perfection of Determination (adhi{!htina-ptiramf), or the first of the Five Strengths (panca-baltin[), as saddhii bala (faith), the active will and effort of the individual which is instrumental in transforming an ordinary person to a noble one (ariyaliirya). Methodologically, this study falls into the broad category of textual interpretation and translation. It traces the genealogy of the concept of adhimutki/adhimoksa, and examines how a particular concept has been interpreted, re­ interpreted and understood across various Buddhist traditions. It highlights the continuity and change of a concept within the larger Buddhist tradition from ancient to southern to northern Buddhism. This study is meant to provide a case study of textual interpretation ultimately pointing to the crucial need for taking a fresh look at the inner dynamics of Buddhist thought.
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    A comparative study of the Buddhist noble eightfold path and the ASTANGA-YOGA in yoga system
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Da Xing
    The ancient Indian civilization claims to be one of the oldest enduring civilizations in the world. The majority of these civilizations hold the concepts which concern the cycle of rebirth (Pali. samsiira or Ski. sa111siira) and the Enlightenment (Pali. mokkha or Ski. moksa). l'articularly, Buddhism and Hinduism still play their significant roles in the modern society in this regard. According to Buddhism, Enlightenment is attained through the realization of the Dependent Co-origination (Pali. paticcasamuppada or Skt. pratityasamutpiidai and the Four Noble Truths (Pali. cattiiri ariyasacca or Skt. catviiri iiryasatya) and development for this is the Noble Eightfold Path (Pali. ariya auhangika-magga or Skt. iiryii,fiinga-miirga). Especially, the discourses describe this ancient path (Pali. puriina magga or Ski. puriina miirga) followed by all the previous Buddhas. By the accomplishment of these steps, one attains moksa, which is the cessation of suffering (Pali. dukkhanirodha-ariyasacca or Skt. duhkhanirodho-dryasatyai in the world and most importantly the liberation from the cycle of rebirth. Thus, by attaining freedom the Gautama Buddha consequently attained Enlightenment and reached His final destination, summum bonum of Buddhism, Nibbiina (Skt. nirvana). In Hinduism, Enlightenment can also be realized through the liberation of samsdra. Though Hindus do not have a single system for attaining liberation, they have several Yoga-s. Specially, the Eightfold Path (Skt. astiinga-yogdi is used for its achievement. By practice of the Astiingo-Yoga, a yogi has to understand the Four Realities (Skt. catur-vyiihay because the theistic Yoga refers to the Causality of the Effect Pre-Existence (Skt. satkiiryavadai and connects it with the Three Characteristics of Essence (Skt. trigunai or the Three Eternal Attributes (Skt. tirmuloi, then end of the Five Hindrances (Skt. pahcaklesai and Isolation (Skt. kaivalyam) of Pure Consciousness or Eternal Soul as Atma, and attain the Unification of Atma with Brahma (Pali. brahmasahavyatii or Skt. brahmiitmiiikyamj, which is final salvation. However, according to the Astdnga-Yoga, soul is united with the Omniscient God as final emancipation. Nevertheless, Buddhism is absolutely not so. Therefore, this research will attempt through a comparative study to conduct a comprehensive investigation and analysis of the Noble Eightfold Path in Buddhism and the Asumga-Yoga in the Yoga system in order to interpret similarities and dissimilarities.
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    The relevance of the analysis of five aggregates in Buddhist meditation.
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Koreanbhikkhunianula (Kyeonghee yoo)
    This research work starts from the point at which why the beings still be tormented from all kinds of suffering despite of the fact that the Buddha declared and inherited the total destruction of suffering. Immediately after the full Enlightenment, as a rule, the Buddha indeed wanted to give the real essence of the Enlightenment which must be the key to the destruction of suffering. If the right key is found, everything becomes fine at once. In this regard, this takes this statement kkhandhii dukkhii; in brief the five aggregates subject to clinging are suffering" as the right key. So from this point, this work starts to trace until reaching the state at which there is no suffering as the Buddha is already there. As Sulfa suggested that the Arahants are the Ones who are free from suffering without upiidiinalclinging but still having the Five Aggregates, understanding that upadana alone is responsible for suffering, this work traces the upiidana and non-upiidiina with Five Aggregates aiming al the non-suffering state, i.e., "from paiicupiidiinakkhandhii to paiicakkhandhii:" As the expected goal is non-suffering state, the study starts to examine 'the Individual' as the subject of suffering and 'the world' as the object of suffering then 'suffering' itself. Next, the focus is moved to upiidana, Clinging as the core of suffering. In relation to this, the spotlight is extended to 'the external objects' on which Clinging is survived. In this context, the 12 causal links are examined to comprehend the relationship between the external objects and upadana, but, here, in order to support the validity of the emptiness of the external objects, in more objective way, 'quantum theory,' which says that there is no solid matter but only consciousness, and 'holographic principle' are adopted. According to above, if external objects are empty, the Clinging to it will naturally be defunct. At last, having understood that our world is created by our own perception/saiiiiii in our own made-up world which, in reality, is empty, the paper presents the way to alter or offset our accumuJated perception functioning as memory, iryother words, karma. At this stage, the meditation practice gains its rationality for this purpose, Further, practically approaching with Vipassanq-meditation-system in 'Salta Visuddhi' with 'the 16 stages of Insight Knowledge,' finally reaches 'the cessation of consciousness' attaining the first stage of Enlightenment, Sotiipatti. This Sotiipanna who changes her/his lineage from Puthujjana to Ariya is thoroughly examined with the purpose of clearly knowing what the Enlightened stage is like. In addition to this, the other three nobles and their states are discussed. In conclusion, this research work declares that the Enlightened are the Un-Smeared Ones without upiidiina!clinging from any external objects. That is called "Freedom!" i.e., The Non­ SufTcring State.
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    A Critical Study of the Development of Early Buddhist Psychological Concepts in the Pali Commentarial Literature
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. A. Indaka
    This dissertation makes an attempt to expose the development and relevance of Bhiivanii on the basis of early Buddhist Psychological concepts. Buddhist Psychological concepts are the broadest in the contexts of the mind and behavior. The mind associated with mental factors and physical base, together with the concept of memory (Sati), the feature of sense-base, the feature of aggregates and the feature of elements have explained here. The dissertation is divided into I two parts and comprises nine chapters. The first three chapters (II, III I & IV) which critically discuss the mind and physical phenomena relationship with mental factors is the part one of the dissertation. The main data on early Buddhist concepts above the primary sources and its original sources and their results are approached, exposed, discussed and elaborated in the outline of this study. The chapter two is dedicated to contributing to the parallel concepts between western and early Buddhist Psychology. A comparative perspective on the nature of human mind and brain (matthalungay as well as sensory system associated with neuroscientists, which is presented. Here, the emotions of love, hate, fear, lust, sorrow, etc. that cause problematic mental states and behaviours are also contextualized in the discussion. This dissertation provides the therapeutic restraint or control of these problems confronted in the human life. The next four chapters (V, VI, VII & VIII) which belong to the part two of this research observe mental development (Bhiivanii) or mental cultivation in the senses in the ·context of its necessity for the attainment of the highest goal (Nibbiina). This research holds that both Tranquility Meditation and Insight Meditation are summed up as the Buddhist spiritual development. The Buddhist teaching of mindfulness and the concept of personality development is expounded in chapter five. That constitutes the spiritual foundation of senses and how sources get into the memory (mindfulness) from the outside. In the chapter six, the forty meditation subjects for developing tranquility and the twenty-nine stages of developing insight are analytically deliberated proving detailed information of cause and result on meditation. The chapter seven illustrates the stories of achievers of perfection and the struggles recounted with accomplishments of the early Buddhist monks and nuns who achieved the goal of perfection due to their exposure to the Buddhist therapeutic process. The eighth chapter emphasizes a mature stage of the mental development leading to the final stage (Nibblina). The Pali commentarial literature were cited to deal with the contents in each chapter. The last chapter ( cone! usion) was drawn through the possible interactions of early Buddhist psychological concepts.
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    A Critical Study of the Multicultural Elements of Buddhist Social Philosophy and Ethics
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Pang Yahui
    Buddhist ethics and social philosophy has been a very popular subject among the scholars and the general writers on Buddhism. Further Buddhism both Theravada und Mahayana emphasizes the importance of practical aspect related to ethics leading to freedom (nibbana), the final aim to be achieved by a Buddhist. The ethical codes prescribed in almost all religions in the world mostly bear the similar characteristics though their philosophies, aims and objectives are different from each other. Most of the philosophical speculations of the world religions are based on beliefs and there cannot be seen a logical relationship between the philosophy and ethics recommended in them. Buddhism holds a unique position in this regard because its philosophy and ethical codes are mutually interdependent. And also the basic elements of Buddhist ethics specially related to its social philosophy refer to the universal truths that can be experienced by all. It also should be mentioned that some Buddhist ethical codes related to various cultural contexts have been recommended taking the relevant characteristics into consideration. Although sometimes they seem unacceptable in relation to basic elements of Buddhist Philosophy, they encourage the social harmony in any given society. Whatever difference occurs in Buddhist ethical codes, they directly or indirectly are connected with the gradual path of Buddhism viz. SI!a - morality, Samadhi - concentration and Pafifia - wisdom. The above facts have not adequately been taken into consideration as a whole in modern researches on Buddhist social philosophy and ethics. So we have taken an 111,·111pt to elucidate such points mentioned above with reference to the topics such as I I I ltuddhis: path to deliverance, general nature of Buddhist social philosophy and ethics in I I I I •>!'�l�r to prove their acceptability and sustainability in any given society. The modem I I w111·ld has become a global village due to the development of modem science and I 111 ·ltnology. With its progress the blind beliefs and practices seem to disappear from the wuy of life of common people. Therefore time has already come to review our truditional religious concepts and ethical codes and point out their acceptability and Iruitfulness to the modem society which is multicultural in its nature.
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    A Critical Study of the Psychological Importance of the Theravada Analysis of Mind with Reference to Early Buddhism
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Li Xia
    This dissertation begins with a critical review of the religious background and conditions into which the Buddha was born, explaining why and how the Buddha deviated from the traditional approach based on theology, metaphysics, mysticism etc., and adopted a psychological approach to explain the human predicament, qualifying Buddhism to be the most psychological teaching. This novel approach led the Buddha to view everything including the mind, as dependently arisen, and that the mind is the vital factor with regard to the problem of human predicament (dukkha) as well as to freedom from it. This novel approach helped the Buddha to delink the mind from the concept of the soul, discord the beliefs in God and other factors that were then considered as sources of human predicament. On this understanding the Buddha gave primacy �o the spiritual life of the individual, and located all suffering and happiness in the mind itself, thus making the individual himself responsible for what he is. Arguing on these lines, this dissertation attempts to highlight the role played by the mind, the importance of analyzing and understanding the mind, culturing and sharpening it for the purpose of regulating all emotions and strengthening the view, and using it for both secular and spiritual progress of the individual.
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    An Analytical Study of the Forty Subjects of Samatha Meditation in Theravada Buddhism
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) ven. Varapanno
    The aim of this research was to analyze in detail the forty subjects of Sama/ha meditation in Theravada Buddhism. Although we do not find such a definite number of subjects recommended for Samatha meditation in the PC/Ii discourses, these are scattered throughout the canon. Commentators, especially Ven. Buddhaghosa have successfully taken an attempt to systematize the methods of meditation under Samatha and Vipassanii in the Visddhimagga. Under the method of Samatha meditation Ven. Buddhaghosa has recommended forty subjects in accordance with the nature of different characters. It is a well-known fact that the human mind is very complex consequently, we need various methods to train the mind in order to suit different mental levels. In order to accomplish the above mentioned task we have planned the research under five headings: The first chapter clarifies the early Buddhist context of the practice of meditation and it provides a background to the main research. Based on the findings in the first chapter we have made an attempt to explain the origin and development of the two methods as a result of historical evolution in the second chapter. The third chapter explains the background of the forty subjects of Samatha meditation. There is a long description regarding the preparatory activities for Samatha meditation in the commentaries especially in the Visuddhimagga.The fourth chapter is an attempt to analyze the relevant details with reference IY 1hc curly Buddhist discourses. The fourth and fifth chapters being the main subject of our research, analyses Samatha present the forty subjects of meditation in relation to the five aggregates which in turn represent the Buddhist concept of personality. This is a new finding in our research and our conclusion in this regard was that the majority of the forty subjects are directly or indirectly related to the aggregate of feeling (vedana) and perception ( sahiia ) in the concept of five aggregates. The five aggregates represent the personality and without reference to this, the mere analysis of the subjects becomes useless. So, we feel that our comparative unalysis of the forty subjects and the five aggregates in the fourth and the fifth chapters together with the final conclusion will be a considerable contribution to the Ilcld of Buddhist psychology and psychiatry.