ICSS 2016

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    Is Tri – Kāya Concept a pure Mahāyāna Buddhist Teaching: An Analytical & Comparative Study Based on Teachings in Contemporary Religions including Theravāda & Mahāyāna Buddhism
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Keerthirathne, W.K.D.
    Mahayana Buddhism views that the Buddha manifests in three different bodies Dharma-kaya (truth body) Sambhoga-kaya (bliss body) Nirmana-kaya (emanation body). This Tri-kaya concept was developed with the demise of the historical Shakyamuni Buddha until about the 4th century CE. The main aim of the paper was to study whether this “Tri-kaya” concept in Mahayana Buddhism was a pure Mahayana Buddhist teaching or not. Here, Theravada and Mahayana Buddhist texts were used as primary research sources with research findings of other Buddhist scholars who conducted research on Theravada and Mahayana Buddhism. Research findings of this paper were discussed through critical, analytical and comparative perspectives using descriptive and explanatory methods. According to research findings, it can be argued that teachings of Mahayana Buddhism on three bodies (Tri-kaya) are not pure Mahayana Buddhist doctrine. Mahayana Buddhism has developed this concept with some ideas borrowed from contemporary religious tradition: Theravada Buddhism, Hinduism Jainism and Christianity. Especially, antecedents of the Mahyana Trikaya doctrine appear in the early Buddhist scriptures known as the Plai Canon. These teachings in Sutta pitaka have influenced Mahayana Buddhism for formation of “Tri-kaya” concept towards vital and wider concept. Moreover, Mahayana Buddhists have interpreted teachings in Theravada Buddhism, Jainism and Hinduism and Christianity under two stages in keeping with Mahayana tradition. First, they had only Dharma-kaya and Nirmana-kaya. Later, with the development of this concept under various Mahayana traditions they had a third called “Sambhoga-kaya”. Therefore, it is shown that Tri-kaya doctrine in Mahayana Buddhism was not a pure teaching specific to Mahayana Buddhism but, it is a teaching mixed with other contemporary religious traditions. Finally, it can be argued that this kind of research can provide insights into comparative religious studies to direct them towards meaningful research approach.
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    හින්දු දහමේ දේවතාවියන් පිළිබඳ අධ්‍යයනයක්
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Madushani, I.
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    කාලය පිළිබඳ ජ්‍යෝතිශ්ශාස්ත්‍රීය නිගමන
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Somananda Thero, Kudawawe
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    සංස්කෘත නාට්‍ය අවශ්‍යයෙන්ම සුඛාන්ත වී ද?
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Pavithrani, C.
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    On the Satasahasrika Prajnaparamita Manuscripts Preserved in Japan
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Pagngnaloka Thero, Deniyaye
    This is an analytical study of the Sanskrit manuscripts of the śatasahasrikā Prajñpāramitā (SP) – the largest available Prajñpāramitā-sūtra – preserved in university libraries in Japan. Of this huge work, only two parts have been published so far, i.e. Prajñpāramitā (Pratāpacandra Ghosha, 1902) and a part of the Dvitīya-khanda (Takayasu Kimura, 2009 – 2014). The remaining larger part is still available in MSS form. Even the published portions are not critical editions. Hence, this study focuses on examining the nature of available material for the restoration of SP in its original form. A very rare leaf MS of the Dvitīya-khanda of SP is preserved in the library of the Faculty of Letters of the Kyushu University in Western Japan. This MS (Q) is considered to be the oldest available source of all MSS of SP. One paper MS (K) is preserved in the Kyoto University library while two more paper MSS (T1 and T2) are preserved in the Tokyo University library. When these four MSS are compared with the Chinese and Tibetan versions, the text of Q is proved to be more accurate. K, T1 and T2 contain the entire text of SP, yet need to be edited in the light of older texts of Q and Lhasa MS (L) (available at Beijing University). In the restoration of SP that represent a significant phase of the development of Buddhist Thought and expansion of Buddhist literature in Sanskrit (prior to translation into Chinese and Tibetan), we need to establish the historicity of the available material on philological basis. The results of an initial investigation are presented here for careful perusal and constructive comments.
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    The connotationof the Daśabhūmika Sūtrais to subdue the arhath concept
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Indajothi Thero, Baladora
    Daśabhūmika,The Ten Stages, Sutra is an influential Mahāyana Buddhist scripture.In theDaśabhūmikaSūtra, the Buddha describes ten stages of development that a bodhisattva must progress through in order to accomplish full Enlightenment and Buddhahood. Even Though DaśabhūmikaSūtraemphasizes on ten stages of bodhisathvacarya in foreground it delineates the hindrance of arhat concept in the background. In surmise, it seems that popularizingbodhisathva concept and concealing the arhat concept would be the main target of the text.The DaśabhūmikaSūtradescribes themanner of consecrate step by step of bodhisathwa.These dasabhūmis are alternate to the daśapāramitha of pāli tradition.Daśabhūmiimpliesthe bodhisathwacarya according to theBuddhist Sanskrit tradition. Thebodisathwa has not been described similarly to that ofpāli tradition. pāli tradition consecutively admire firstly Buddha,secondly pratyeka Buddha, and thirdly arhat. The bodhusathva's position follows that. Accordingto pāli tradition the bodhisathva is not a person that supersedes the arhat.Butaccording to daśabhūmi, bodisathva has been described similarly to the Buddha.This paper would address on this regard.
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    Revelation of the importance of the Sanskrit language for the field of Ayurveda using CHARAKA SAMHITHA
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Molligoda, S.P.; Kulasinghe, W.B.W.; Jayawardhana, K.B.
    Sanskrit language was termed as 'Deva Vāni' (Gods' language) as it was believed to have been generated by the god Brahma who passed it to the Rishis (sages) living in celestial abodes, who then communicated the same to their earthly disciple from where it spread on earth. According to the history of āyurveda, it has also been generated to the human world by the god Brahma through his great line of disciples starting from Indra. Having equal systems of origin, both of these have being exist together, so far exposing various aspects of advantages, usages, benefits and values to the field of Ayurveda. Any form of ayurveda knowledge is direct or indirect translation from Sanskrit, which has written in concise form called sūtra or sloka mostly in poetic form. All the sources giving the knowledge of āyurveda are written in pure Sanskrit including major manuscripts (wruddatra and laghutra) to commentaries. Although they can be translated into other languages, which can run into number of pages, still they lack the perfect meaning whatever stated in mūlasūtra. So, to gain the real perception of ayurveda and to give it a total admiration, one must acquire basic knowledge of Sanskrit. Nowadays, attention to Ayurveda in modern society is increasing rapidly and students are looking forward to choose the path of ayurveda for their higher studies. But, they are not familiar with Sanskrit language and it creates a great when they explore the ocean of āyurveda in depth. Aim of this study is to reveal the importance and usefulness of Sanskrit language to āyurveda medical system. Methodology regarding this study basically discuss with the aid of one of ayurveda samhita (charaka samhita).As a conclusion we must eradicate the immoral vision towards Sanskrit language among students following āyurveda medical field and motivate them to learn sanskit by heart for the future of Ayurveda as practitioners of ayurveda medical field.
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    Stress free world through Ayurveda and Yoga
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Fernando, W.K.B.D.S.; Pathirana, R.N.D.
    The present global scenario is a pond of various non-communicable Diseases (NCDs), crime and violence basically due to the life style changes and mental stress. Ayurveda and Yoga, eternal sciences for healthy living deal with holistic approach of physical, psychological, social and spiritual wellbeing and highly emphasize is given to codes of conduct results in calmness of mind. The aim of this study is to gather the information on various principles in Ayurveda and Yoga in order to prevent stressful conditions among the people and critical analysis of its applicability. The data is gathered from authentic text books, journal articles and web sources.Medhya rasāyana, implementation of āchāra rasayana, Sadvritta pālana, Dharaneeya vega, Concept of Pragnaparadha, Satvika food and all the eight limbs of Ashtanga yoga; yama, niyama, asana, pranayama, pratyahara, Dharana, Dhyana, Samadhi are help in personal transformation and in turn development of the community. Ayurveda believes in the concept of āchara rasāyanaya or behavioral rejuvenation for stress free life and longevity. Mental calmness and improvement in memory can be brought by regular intake of medhya rasayana. Constant practice of Yoga since childhood help in reduction of aggressive behavior, improve adjustment and transform mental state positively. These ancient teachings of Ayurveda and Yoga helps to alter the manasika prakriti and pathophysiology of manas vikara and refrain the people from mental stress and ultimately it leads to get away from psychosomatic disorders and offences.This aspect of health promotion is very much important as it is economical, nonpharmacological, devoid of adverse effects and eventually blessed the human beings with health and longevity.
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    Recent Research Views of Sanskrit Literature
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Kumari, D.S.
    Sanskrit Literature has the glorious history of about more than 4000 years. The ancient literature, Vedas are available now with more critical commentaries and translations. This applies to the other arena of Sanskrit Literature also. From time to time these have been revised and studied in various measures which have resulted in getting a seemingly new version of these works.Various studies are conducting on Rgveda in the regional languages also which reach more readers. One among them is RgvedaPraveshike in Kannada by a scholar Dr. Ramakrishna. In this work the author gives the seemingly new version about the sūktas rejecting the traditional meaning. He narrates the facts which could be proved historically accurate. The book is without any bias regarding the proven Indian concept about Vedic literature and proved Indian culture. Culture of Encounter is another work by Audrey Truschke, as written, gives us insight into how and why the Moghalsone of the most powerful imperial powers- poured immense energy into Sanskrit thinkers to their court, adopted and adapted Sanskrit – based practices, translated dozens of Sanskrit texts into Persian and composed Persian accounts of Indian philosophy…The first book to read these Sanskrit and Persian works in tandem,Culture of Encounter recasts the Moghal Empire as a multilingual state that collaborated with its Indian subjects to establish its role as an Indian empire. Revisiting a forgotten part of Indian history, Audrey Truschke certifies the critical role of the sociology of the empire in building the Moghal polity, which came to shape the literary and ruling cultures of early modern India forever. Great works of Kalidasa etc. can also be the source of new research as Raghuvamsha can be studied in ample ways as regarding tourism, culture of different parts of India. Abhignanashakuntalam as the conflicts between an ordinary girl with a monarch. Mahabharata of Vyasa has ample options of study.Translations of great works from regional languages to Sanskrit also enhance the research insight of the connoisseurs. A translation of Kannada novel Parva, of S L Bhairappa into Sanskrit by same name gives a new dimension to the Mahabharata.Thus the various branches of Sanskrit literature are the sources for the re-evaluation of the pre-fixed conclusions so that the literature will be ever. The interdisciplinary studies contribute a lot for the development of Sanskrit also.
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    An investigatory study on Sanskrit great poetic characteristics and kusajathaka kavya
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Herath, K.
    Kusajathaka kavya was composed by the poet Alagiyawanna Mukaveti during the Sithawaka period. This is acknowledged as a great poem composed according to the Sanskrit rhetoric tradition' when inzuring into sinhala classical literature, it could be conceded that sinhala poetic literature was greatly influenced by Sanskrit literature. Accordingly, the great poetic works namely, Muwadevdavatha, sasadavatha, Kavsilumana are regarded as having composed as per the accepted ode poetic tradition. Objective of this research is to ascertain as to what extent Kusajathaka kavya has acquired the great poetic characteristics relatively to the above mentioned great poems. Significance of this research is the ability to ensure that Kusajathaka kavya is a great poem. The research problem of this study is whether Kusajathaka kavya is a great poem (epic). Primary and secondary sources of the above books were based as the methodology of this research. Sources namely, Kusajathaka kavya, siyabas Lakara and Kavsilumina were used as primary sources while sanskrit Leterature, great poetic characteristics and classical work of post classical era composed by authoritative erudite were associated as secondary sources. the results identified from this research is that although there was no intuition or originality up to the standard of great sinhala poetic works of early periods it could be acknowledged that kusajathaka Kavya has been composed in conformity with Sanskrit great poetic characteristics and in association of authoritative works of early periods. In accordance with this research, it could be concluded that kusajathaka kavya is a great compositional work of the period.
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    A study of the building theory of ancient hospitals in Sri Lanka
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Kulanatha, I.G.P.R.
    The impact of time and space always influences the man and the environment with a net balance of negative and positive energies. Other than the energy flow available in the surroundings, the compatibility of a human and space go in a journey until his death, writing a comprehensive story of the individual’s life. Thus explains the theory of “Vastu”. Though the term ‘Vas-’ has many meanings, it briefly means the land/Space for living, the building for living, and the treasured house hold items used in daily life. Having a productive life is determined on the match of these three factors mentioned above.While Health and Wealth are essential to reach the ultimate goal of a person, a considerable percentage of the progress is accounted by the surrounding of that particular being. As Lord Buddha states “Pathirupa desa vasocha” –A person should be wise enough to select his surrounding accordingly where his journey to the ultimate goal isn’t held back. Selecting the habitat, architecture, and the constructions are discussed in novel concepts under the sciences of Geopathy, Cosmic and Telluric energies. This knowledge has a new face matching with the modern world gaining an acceleration of popularity. The same topics were being discussed in Puranas, Samhithas and Veda. In this study it was observed that the Sthupa in ancient Sri Lanka and certain other constructions found in archeological sites have followed the pyramid theory of architecture which brings the expected effect in the designed space based on the manipulation of external energy flow. In addition to that it is expected to discuss whether the hospital concept in ancient Sri Lanka indeed followed this significant theory for achieving the maximum benefit among inward monks in the Mihinthale Ancient Hospital.
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    Is Kalidasa acoustic poet?
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Seelananda Thero, Kumburuvela
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    A Comparative study of Paṭiccasamuppāda and relativism of Hua-Yen Buddhism
    (Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chandaratan, D.
    Buddhism emphasizes that all the phenomena in the universe exist according to cause and effect theory. One thing exists depending on another thing. There is no independent nature of anything.. Udāna mentions “whenever this is present, this is also present whenever this is absent, this is also absent and from the arising of this, and this arises”. From the cessation of this, this ceases to be”.. Same time Acēlakassapa sutta Buddha mentioned that thing happens neither by itself nor by another nor by both nor by nor cause. Everything said to be dependably originated. Above statements imply causal relativity of all the physical and psychical spheres. Furthermore, Nalakalapa sutta explains that two sheaves of reeds were to stand leaning against one another. In the same way, name and forms (nāma rūpa) existing depending on each other. Above theory of causal relativity was developed by Hua-Yen Mahayana Buddhist School during the period Tang dynasty of China.It taught the doctrine of the mutual containment and interpenetration of all phenomena. According to their mutual containment or relativism one thing contains all other existing things as well as all existing things contain that one thing. This philosophical doctrine can be understood through their very famous parable known as Indra’s Net. It is thus “there is a wonderful net which stretches out indefinitely in all directions, in heavenly abode of the Great God Indra. At the net’s every node, is hung a single glittering jewel and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, which sparkle in the magnificence of its totality. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that the process of reflection is infinite, as each gem reflects every other one and everything else in the universe”. This theory of relativity in Hua-Yen school directly related with theory of paṭiccasamuppāda in early Buddhism. Therefore Hua-Yen school of philosophy innovated the concept of paṭiccasamuppāda as mutual containment and interpenetration to emphasis the relativity of phenomena of world .The essence of the paṭiccasamuppāda is relativism, the essence of relativism is dispel of all the views. The essence of dispel of all views is middle path. Therefore Hua-Yen theory of relativism was not theory purely established by Hua-Yen school but it germ can be seen in early Buddhism.