ICH 2016
Permanent URI for this collectionhttp://repository.kln.ac.lk/handle/123456789/14540
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Item Freedom of religion in Sri Lanka with special reference to international human rights standards(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Gamalath, H.Sri Lanka is a multi-ethnic, multi-religious society. Article 9 of the 1978 Constitution of Sri Lanka, provided a foremost place in Buddhism and it has given the duty to protect and foster the Buddha Sasana in the country. However, freedom of religion guaranteed as a Fundamental right in Chapter III of the constitution. International Human Rights law plays a vital role in developing standards for the freedom of religion that recognized in various international and regional conventions or Declarations. The aim of this research paper is to examine the international human rights standards towards the freedom of religion and its applicability of the constitutional level in Sri Lanka and further it examine the link between Human Rights and secularism. As a doctrinal in nature, the topic is exclusionary doctrinal and therefore no specific methodology except collection material from primary sources (any statutes, case law, any official reports of Law Commissions, any government documents, assembly debts, etc.….) As well as secondary sources visa – various books, articles, researches, papers, magazines, newspapers and a lie are scanned and utilized and relevant place for this topic. For this objective, this assay is based on a Sri Lankan constitution and secularism. It’s intended to find out answers, how the state e is responsible for social order and cooperative coexistence among social groups, critical discussion of the possibility of explicitly introducing a provision on ‘secularism’ into a proposed new Sri Lankan Constitution or amendments of the Sri Lankan Constitution and its limitations.Item Portraiture in Sri Lankan art from mid-eighteenth century to mid-twentieth century(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) de Zoysa, A.Stone inscriptions and donor inscriptions on copper and palm leaf (Sannas and Tudapath ) show an unbroken tradition from the early years of Buddhism in Sri Lanka how kings and queen were responsible for the erection of temples and monasteries. Figures of laymen on the walls of the Caves and Image House have been useful to identify donors of that particular temple. They usually stand closest to the entrance of the sanctum and sometimes are shown carrying offerings to the Buddha or worshipping him. Also the tradition of depicting monks who mentored the building of a particular Image House can be traced back to the mid eighteenth century in the Kandyan Region. This presentation will trace the possibilities of discovering a tradition of portray painting, which in the twentieth century can be noticed in the Meddepola Rajamahā Vihāraya by Solius Mendis and in the Thimibirigasyaya Isipathanaramaya by Maligawe Sarlis, which may have used photographs as the source instead of live models. Most Tampita Viharas visited by us, too have revealed portraits of kings and other donors. The later murals of the Kelaniya Rajamahā Vihāraya by Solias Mendis showing the family of the donors Helena Wijewardane will open the discussion, to what extent these murals can be seen as the earliest representation of portraits in the Buddhist image House of the twentieth century. Which images in the Buddhist Image House can actually be regarded as “portraits”? This leads us to a further very pertinent question, under what criteria, images can be regarded as portraits in the Sri Lankan context? What is the value given in such representations of human beings in the sanctum of the image house which generally depicts the Buddha, Bōdhisattvas, Gods and Arhats?.Item Buddhist attitudes towards animal sacrifice(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Pathirana, R.M.Animals are a part of the natural environment. However humans’ cruelty to animals has become a serious concern in the contemporary world. On the other hand, animal sacrifices are well- known in the world. All major religions of the world praise creation and acknowledge that humankind depends on nature for its own survival. They also teach compassion and love of all living creatures. Nearly all religions recognize the inherent value of animal life and the need to avoid animal suffering. However, many religions have traditionally involved animal sacrifices, and some still do this. Buddhism is based upon a universal idea of compassion for all life. The Buddhist faith also teaches that sentient beings are subject to rebirth as other sentient beings, and that consciousness cannot be killed. Thus, there is a disconnectedness of all living beings. The first of the Five Precepts, which are the foundation of Buddhist ethical conduct, is not to harm sentient beings. Thus it is vital that we should take steps to eliminate animal cruelty in the light of Buddhism which promotes love, compassion and non-violence (ahimsa). According to the statistics released by the United Nations, in every week more than one billion animals are being killed around the world for human consumption and this excludes animals that are being killed for sacrifices and those who are being hunted down. ‘Tripitaka’ contains a plethora of teachings which promote non-violence and compassion towards animals as the very basis of Buddhism is about spreading love and compassion. Thus the objective of this endeavor is to unearth the Buddhist teachings of non-violence and establish how effective and contribute they are in terms formulating policies in view of protecting animal rights.Item How to practise Buddhism for mercy(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Gnanasena Thero, WalapaneThere are two questions that arise from the title given above. They are what is Buddhism? and what is mercy ? If someone asked you these two questions, what answer will you give for them? The first one out of these two is what is Buddhism? One can answer that Buddhism is a religion and the other one can say that Buddhism is about four noble truths or Buddhism is an independent organization. Another person may give a different definition. Whatever they may be, the author is of the view that Buddhism is naturalism as it always talks about nature or the atmosphere which embraces the human being. Buddhism penetrates in to the human mind and searches and researches the function of the human mind. Buddha's teaching is not a blind faith, it is one which provides a practical analytical understanding of the mind and its functions. The next one is what is mercy? There is an important part of Buddhism in the art of noble living and in the cultivation of Brakma – Vihāra, which is translated into English as divine abiding of the sublime states. Brakma – Vihāra (Devine status or Superior status) can be classified into four kinds, namely Mettā, which means love in the Sense of benevolence or living KIndness, Karunā which is compassion or pity for all suffering. Muditā which means joy in the success and happiness of others, and Upekkā which is equality of mind or balance of mind. These for outstanding qualities are also known as infinite sentiments (Appamaïïä) as they are extended to all living beings without any distinctions. Definitions from the path of purification quoted can be for further elucidation about compassion which we have discussed, "Paradukkha sati sādhunām hadaya kampanam karot ti karunā." When there is suffering in others it causes (karoti) the heart of good man to move (kampana) and that is and compassion (karuņā). Again it says in the same text kināti vā paradukkahm himsati vināsetíti karunā - that is alternatively it combats (kināti) suffering of those, attacks and demolishes them an this is compassion. Those who like to practise Buddhism for mercy have to do meditation on compassion. "One should remember that all beings desire happiness, and that suffering (mental or physical) is inevitable until the state of Nibbāna is attained through the conquest of desire and through insight, which is understanding perfected. For ignorance, in one form or another (and desire born of ignorance), is the cause of suffering" - Buddhist Meditation by G. Constant Lounsbery – 1935, 102p Thus compassion can be comprised of mercy. So mercy is compassion (In pali Karunā). According to Buddhism, those who wish to reach emancipation must develop specific noble virtues in their minds and compassion is one of those noble virtues.Item A study on the Buddhist view on ‘Authorization’(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Upeksha Dhammadheera Thero, Opanayake; Bandara, A.S.‘Authorization’ means ‘giving permission to do something’. Every organization, constitution, and the institution is maintained by a certain power. Not only these entities but also even a country, a state and the whole world is governed by someone who has power. By authorizing the power, working becomes very easy, speedy and a right. However, in this modern society, ‘authorization’ has become a problem. As a result, some organizations and institutions are shut down, countries fail in development and workers get unsatisfied. Therefore, unbiased and appropriate authorization is the most important point of success. There are three main parts of power or authority as the legislature, executive, and judiciary. The Buddha, the greatest teacher, leader, and ruler, in the world, has also authorized the power in suitable stages. In this concern, although the Buddha ordained the disciples, in the beginning, he delegated that power to others later. However, the Buddha didn’t give any chance for his disciples to interfere with the legislature, and he didn’t let them go off the mainstream. He also gave permission to change vinaya rules depending on the difficulties of the disciples. These procedures conducted to the durability of Buddhism. Although authorization and power are much-discussed topics in this global community, it is rare to hear the Buddhist view on it and how useful it is in practicing authorization. This research article proposes the relevance of Buddhist teachings and various occasions of Buddha’s life in this valuable matter of ‘authorization’ by prosecuting canonical and other literary sources.Item A Buddhist perspective on the influence of the human mind on climatic changes(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Dhammadassana Thero, KosgamaBuddhism discusses the influence of the human mind and feelings on the climatic changes, especially in two discourses in the sutta pitaka. Aggañña Sutta and Saptasüryodgamana Sutta thus enunciate how the pollution of the environment affects the human mind in similar negative aspects. If someone studies and follows the discourses which reveal those facts, he/she can have a precise idea regarding how the transformation of feelings of the people affects the environment and he/she is made aware as to how the human mind directly influences the environmental pollution. Thus the present research aims to study the climatic changes mainly in terms of those discourses in Tipitaka in order to show how the mentality of the people changes directly with regard to the climatic changes. In terms of the methodology, certain relevant discourses and commentaries are studied and the facts are being investigated. A comparative idea can be deemed following those discourses and relevant commentaries. As the research is based on a library study it is directed as a qualitative study.Item A comparative study of the Sāṃkhya-Yogic Caturvyūha and the heart of Buddhist philosophy(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Rewatha Thero, Udawela; Ven. Da XingIn the Sāṃkhya-Yogic and Buddhist traditions, both fundamental methodologies adopt logic matrix and process to the discovery of a problem and solve its problem in their respective fields successfully. In fact, this research aims to make a comparative study between the Sāṃkhya-Yogic Caturvyūha and the Buddhist Four Noble Truths (Pāli. Cattāriariyasacca or Skt.catvāriāryasatya) to help practitioners to understand both traditions in the core of philosophy and practice. The Sāṃkhya-Yogic philosophies are based on the discoveries made by the sages from generation to generation and refer to the teachings of Veda-s, Brāhmaṇa-s andĀraṇyaka-s. In Brāhmanic tradition, especially Sāṃkhya-Yoga is built on the system of causation which is known as the Causality of the Four Realities (Skt. caturvyūha) to remove duḥkha and saṃsāra and achieves mokṣa. In the Sāṃkhya-Yogic tradition, the Caturvyūha is the logical approach, as avoidance(Skt.heya), origin (Skt. hetu), cessation (Skt. hāna) and means (Skt. upāya) are considered as a whole to ascertaining the misery and its ending. In fact, these fundamental conceptual theories and terminologies are formulated into a logical philosophical structure and designed in order to enable yogis to understand and perform the spiritual realities in human life. According to Buddhist tradition, the Four Noble Truths (Pāli. cattāri–ariyasacca or Skt.catvāri–āryasatya)such as suffering(Pāli. dukkha or Skt. duḥkha) and its cause (Pāli. samudayaorSkt.samudaya), the cessation (Pāli. nirodhaor Skt.nirodha)with its path (Pāli.magga,orSkt. mārga)as logic matrix which known as the perfect structural formula in human’s purpose to eradicate the impediments and be free from dukkha (Skt.duḥkha) and saṃsāra. We should note that both four-factor formula that has different methods leading to the same result which can also be improved by causality in the Sāṃkhya-Yogic and Buddhist traditions. In fact, there exists reduplicative of causality condition in both traditions. In accordance with the doctrine of the Cattāri–ariyasacca(Skt.catvāri–āryasatya) and the Caturvyūha, the first three as philosophy and the last one as practice. In other words, the first two can be set to be the existence and cause of problems while the last two constitute as the cessation of problems. The objective of this research is to make a comparative study between the Sāṃkhya-Yogic Caturvyūha and the Buddhist Catvāriāryasatyain similarities and dissimilarities for the welfare of the world to guide sentient beings to eliminate their suffering (Pāli. dukkha or Skt.duḥkha) in the life of saṃsāra and attain the liberation (Pāli. mokkhaorSkt.mokṣa) of execution and consummation respectively.Item The importance of empirical trends in early Buddhism: A comparative study in philosophical empiricism(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Rajapaksha, D.M.Epistemology can be identified as a main sub-field of philosophy. Epistemology deals with the way of receiving knowledge and validity of knowledge. Two main schools which discuss these two and they are school of Rationalism and Empiricism. The truth revealed through the light of rationale can be identified as rationalism. Empiricist emphasizes that only source of knowledge is sensory perception. Thus, they mention that nobody can attain knowledge without being empirical. Empiricism has been discussed in many contexts in western philosophy. Four definitions out of them are more significant. Transcendentalist version takes veridical experience beyond all sensory awareness. Essentialist version restricts experience to the immediate sense impressions. Logical empiricism with its emphasis on logically consistent theories seeks conformation from experience. Radical empiricism admits both perceptual and conceptual elements as inalienable parts of experiences. The term empiricism is derived from the Latin word Empiricus, meaning “the experienced,” there is also the tendency to extend the scope of empiricism by including the category of experiences that are neither sensory nor founded upon the sensory. That is the experience that totally transcends sensory experiences. In Sinhala, this word is known as Anubhutivada. Here research problem investigate whether is there any empirical trends in early Buddhism. Buddhism is a philosophy which emphasizes the meaning of Nibbana. That is the destruction of all sufferings. Buddhism is not merely empiricism. But empirical features can be seen in early Buddhism. Contemporary attitudes that existed at the time of the Buddha have been included in the Kālama Sutta (AN) Sangarava, Sandaka, Canki Suttas (MN). Contemporary ways of knowledge have been divided into three components by Prof. K.N. Jayathilaka. Traditionalism, Rationalism and Empiricism. Dhamma is to be experienced and practiced by himself. (Sayam abhinna Saccikatva Pavedasi) Here, saccikatva means realization by himself. (Atthanwa Janeiyatha, Sayameva dhammam Abhinnaya) In early Buddhism empirical trends are shown on two occasions. The occasion where Dhamma is explained based on empirical discourses. The occasion where displeasure is expressed regarding the way of knowledge on rationale acceptance with its defects. Rationalist pays his all attention to reasoning. Nevertheless, reasoning is not a method to define truth or falseness. It may give rise to correct or incorrect conclusions in rationale approach. This idea is included in Sandaka Sutta (MN). The Kalama Sutta (AN) gives a comprehensive response to rationalist and traditionalist. Buddhism cannot be considered as a merely philosophical empiricism. Although it is based on the empirical way of knowledge, it emphasizes extra sensory perception based on sensory perception to destroy all evils. Although empirical knowledge is discussed based on verification in western philosophy, early Buddhism widely deals with the same when considering all the factors mentioned above. It can be identified that Buddhism exceeds the boundaries of western philosophy.Item A study of the concept of environment within Zen philosophy(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Rathnayaka, R.M.C.P.Zen is one of the most accepted schools of Buddhism in Japan and believed to be a creation of Shakyamuni Buddha. At the sacred Bodhi tree, Buddha has passed his realization to Maha Kassapa Thero. The objective of Zen Philosophy is to transmit this realization from one mind to another. Buddhist monks named Eysai and Dogen have officially introduced the Zen concept to Japan in 12 – 13 A.D. Zen concept is based on a philosophy of ordinary life and not on deep analysis or logical theories and it means the human and the environment around him. There is no religion as Buddhism which has addressed and spoken of the environment. The concept of the environment in Buddhism is similar to the modern day concept in their basics. However, Buddhist understanding of this concept carries a deeper philosophy. The in-depth analysis of the concept given by the Buddha is more important than the concepts of modern environmental specialists for the development and protection of the environment. The environment in Buddhism has two aspects; mental and physical environment. Mental environment means the nature of human mentality and becomes the key factor of human existence. The physical environment is the nature. Many such advice appear in the Pali Canon. Zen philosophy represents both mental and physical environment. Satori is the essence and ultimate target of Zen philosophy. Zen cleanses the mind of a person. Unpolluted mindset develops a good mental environment which automatically develops a good society. Thus, Zen followers have created a society that appreciates the environment and art. Zen has directly influenced the Japanese lifestyle. The purpose of this research is to draw scholar’s attention towards the concept of Zen environment. Literature survey is used as the research method of this study. It is very important to pay attention to the concept of environment within Zen.