Postgraduate Institute of Pali and Buddhist Studies
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Item The Role of Bhikkhunī Saṅgha in Taiwan Buddhism(2nd Global conference on “Buddhism and Women’s Liberation”, Maha Bodhi society of India., 2019) Ven. Wadinagala Pannaloka .In early Buddhism it is recorded an encounter between the enlightened nun Somā and Māra. In response to Mara, Soma states that the femininity has nothing to do with the spiritual achievement. What are implications for today that we can learn from this statement? In the present paper, I will attempt to illustrate the validity of Soma Therī’s insight on femininity based on the Bhikkhunī order in Taiwan. In the present paper, to understand the role of bhikkhunī saṅgha in Taiwan Buddhism, First, I will investigate the first the history of Taiwan Buddhism and its growth with the arrival monks from Mainland China in 1940s. This helps to understand the background which helped the Taiwan nuns to turn themselves as leading persons in the Buddhist world. The formal history of Taiwan Buddhism is quite short. Yet its achievements are very significant. The monks migrated from China to Taiwan transformed the Taiwan Buddhism into ‘humanity oriented movement (ren-jian fo-jiau). With the initiation of Master Tai Xu (1890-1947) in China, Master Yun Shun (1906-2005) and Master Hsing Yun (1927) promoted the humanistic Buddhism ideologically and practically in Taiwan. The humanistic Buddhism emphasizes the need of building a better society on the earth where we are living in this moveme-nt and without being concerned only with work for the nextworld. The step in the study is to examine two prominent bhikkhunīs and their contribution to Taiwan Buddhism. Here I select two nuns Master Cheng Yen (1937) and Master Hui Wan (1913-2006). Being a student of Master Yun Shun, Venerable Cheng Yen initiated the Compassionate Relief Foundation (Tzuji Gong de hui) in 1966. At the moment, Tzu Chi Foundation functions as a global organization spreading all over five continents. The Tzu ji foundation covers the several areas of social activities, health sector, education, environmental protection and most important section is international disaster relief activities. The second important figure, Venerable Hui Wan founded Huafan Buddhist University. Her roles as an educationist embodies the role of Taiwanese nuns are active as teachers. The promotion of Buddhist studies is carried out by hosting both local and foreign scholars and students. In addition to these two figures, there are several female monasteries and education centres run by nuns. The contribution of nuns in Taiwan society can be seen in several areas, culture, education, environment and social services. By the moment, Taiwan nuns are becoming the leading persons for bhikkhunī saṅgha in all three Buddhist traditions, Theravada, Mahayana and Vajrayāna. In the present paper, I will attempt to trace the progressive contribution of nun community in Taiwan, into the roots of Buddhism, where it says when the person is equipped with proper training gained through discipline both physical and mental, are capable of crossing the ordinary boundaries such as gender, class, geography or tradition and travel as a universal being. This helps to awake the female communities in the world who are yet to achieve their full potential as individuals.Item Light in the Buddhist Philosophical Tradition(International Symposium on ‘Light in Life’. The Orthodox Academy of Crete, Greece, 2018) Rev. Dr. Wadinagala Pannaloka.Light is inseparable from life in the universe. Thus, many branches of human study have been devoted to this subject. Buddhism, a religious-philosophical system, has also discussed various aspects of light. One of the traditions of Buddhism, Theravada Buddhism, produces its textual tradition in the Pali language, a Middle Indic dialectic. Inside Pali literature, the treatment of light as a phenomenon has been presented in relation to two dimensions: the physical and the spiritual. The first section of this paper is devoted to understanding the nature of light as a physical phenomenon. The Pali terms aloka, obhasa, abha and teja offer meanings to light. Conceptually, the physical aspect of the world (both sentient beings and physical objects) is analysed under the term ‘rupa’ (translated as matter or body). Matter is composed of four elements: earth, water, heat and wind. Light is mainly associated with heat (teja) and every physical entity is a combination of all four elements. The Buddhist analysis of matter is undertaken, not for the sake of physical scientific analysis but, as a way of explaining the psycho-physical complex from which the human being is composed through the synergistic workings of several factors. Furthermore, this section will introduce the idea that light is not a ‘substance’ that exists individually, but that it depends on other elements. In Buddhist cosmology, the first beings on earth came down from a world of radiant beings (abhassaraloka). The aliens on earth lost their light in the body as desire grew in the mind. The use of light in meditation practice is also extremely important and the second part of this paper will examine how light is used by meditation practitioners and discuss the appearance of light during meditation. The last section is dedicated to discussing the use of light as a metaphor for wisdom. The Buddhist tradition maintains the view that Buddha (enlightened being) is the ‘light bringer to human-kind’ (ukkadharomanussanam). This statement is made against the backdrop of the ordinary human condition in which human experience, under the influence of psychological factors such as greed, hatred and ignorance, is perceived as darkness. The role of an enlightened person is to break through this darkness. Buddhism provides a gradual path to the attainment of wisdom, or “light”. The “light of wisdom” surpasses all other forms of physical light from such entities as the sun and the moon. The “light bringer” is not only beneficial to him or herself but also to the entire humanity. Treating light within the Buddhist texts in these two ways, namely as a physical dimension and as a metaphor for wisdom, Buddhism has produced a theory in which “light” can be seen as an interdependent phenomenon. The main objective in Buddhist philosophy is the attainment of inner enlightenment (cognitive clarity), the highest achievement possible for a human being.Item Buddhism as Bridge to Cross-cultural relationships: A Case Study(Nāgānanda 2nd International Research Conclave on Buddhist Studies & Humanities (NIRCBSH2019), Nāgānanda International Institute for Buddhist Studies, Manelwatta, Bollegala, Kelaniya, Sri Lanka, 2019) Rev. Dr. Wadinagala Pannaloka.Since ancient times, through Buddhism, many countries from Asia to Europe, became mutual friends and worked as brothers. Today, in the twenty first century, the earth is becoming one village through the achievements of modern science and technology, especially due to information technology. Even though, there are multi-approaches to build relationships with the other countries and cultures, due to certain diplomatic factors it has been still difficult to reach some part of the world without barricades. In the present paper, I will attempt to investigate how Buddhism is functioning as a bridge to build relations among nations going beyond constrains imposed by diplomatic or other factors. For this I will select three agents, one Buddhist organization, the Theravada Buddhist Association in Taiwan, two countries, Taiwan and Myanmar. In the late 1980’s, due to diplomatic reasons, the state level relations between Sri Lanka and Taiwan were severed. In 1999, Venerable Bodagama Chandima, a Theravada Buddhist monk from Sri Lanka, with the help of group of Taiwanese Buddhists established a Buddhist association under the title ‘Theravada Samadhi Education Association’ in Taipei, the capital of Taiwan. Ever since the establishment of Theravada Samadhi education, irrespective of the severed diplomatic relations, the two countries were in an active exchange. Particularly, the relation took the form of cultural and has been continuing till today. The interaction between the two nations covers several aspects, health, education and disaster relief to mention a few. The next part of relation building by the Samadhi association is connected with Myanmar, a Theravada Buddhist country. In 2008, the cyclone Nargis hit Myanmar victimizing hundred thousand of people in three townships. Due to the state constraints, reaching Myanmar was difficult. However, the Theravada Samadhi education with the help of Sri Lanka government could reach the people with relief aids in the first stage. And in the second, a village with thousands of houses and other facilities like school renovated with new buildings and donated to the villagers. Through the analysis of the information relevance to the two lines of building cross-cultural relations, I will reach the conclusion that Buddhism is of potential in extending the relations among people where conventional practices of building and keeping relations failItem 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 ChandimaThis 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 conclusionItem Impact of Current Socio-Political movements in Myanmar on Burmese Buddhism(Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven.AcinnaDespite 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.Item 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.Item Mind and Liberation in Buddhism(Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Ven. Thich Nu Khanh NangThis 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.Item 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 XingThe 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.Item 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.Item 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. IndakaThis 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.