International Conference on Sanskrit and eastern Studies (ICSES)
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Item The influence of Mahāyāna Buddhism in Shan (Tai)(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Rev. AgganyanaMahāyāna Buddhism is one of the two dominant sects' of Buddhism. Sometimes, it is called Northern tradition, as it is mobilized in Tibet, China, Japan, Korea, and Vietnam. Historically, Mahāyāna Buddhism was introduced to Chana in the first century A.D. In the earlier of seventh century A.D, as the consequences of Chinese influences, some parts of Shan State were converted to Mahāyāna Buddhism. In addition, Shan historical recorded, the flourishing of Mahāyāna Buddhism in Shan was beginning from seventh century A.D, to tenth century A.D. However, some scholars argued that the Theravada Buddhism was first in traduced to Shan. Traditionally, it is belief that Theravada Buddhism was introduced to lower Myanmar to Mon State (Suvaṇṇahūmi) and was brought to Pagan lower Myanmar by King Anawratha at the eleventh century A.D. Geologically, at that time Shan was dominant the basin of the upper Myanmar up to Dali, Yunna, where present in China. According to Burmese’s historical record, the influence of Mahāyāna Buddhism in Pagan was ended by the reign of King Anaratha, as he introduced new Theravada tradition from Mon State. It made sense to prove that Mahāyāna Buddhism was firstly influence in Shan and even some part of lower Myanmar. Evidence was Sanskrit inscription which found in Rakhine State. The purpose of this paper, the researcher attempts to prove that the influence of Northern Buddhism was earlier then Theravada tradition with refer to history, archaeology, and traditional belief. The research problem is to point out the reasons of why Mahāyāna Buddhism could not exist longer, and non-remaining of Mahāyāna texts in Shan. In the end, this research paper will be concluded that Mahāyāna Buddhism was influence in Shan from China and end in the tenth century A.D. up to presentItem The Trikāya Concept as a Primary Aspiration of Mahāyāna(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Dhammadinna, G.Mahāyāna as a great vehicle is one of the two main existing schools of Buddhism a term for classification of Buddhist philosophies and practices. Mahāyāna is the larger of two major tradition of Buddhism existing today, the being Theravāda. The Mahāyāna Buddhism can be found in China, Tibet, Japan and Korea etc… not only in the East but also in the West as its practical teachings. According to main teachings of Mahāyāna aspirations, they obviously believe the Buddha was fulfilled with the three bodies. It is called as the concept of “Trikāya”(Trinity). It views that the Buddha manifests in three different bodies Dharmakāya (truth body), Sambhogakāya (bliss body) and Nirmānakāya (emanation body). This Trikāya concept was developed with the demise of the Sākyamuni Buddha until about the 4th century CE. Nirmānakāya means the transformation body of the Buddha. However, the Buddha also has Sambhogakāya and Nirmānakāya forms as well. It is revealed that the Buddha primordially enlightened in the form of Dharmakāya, but He manifests in various Nirmānakāya forms-not necessarily as a “Buddha” to teach the way to enlightenment. However, Mahāyāna Buddhism has been influenced from the Theravāda Buddhism, Jainism and Hinduism. Some scholars emphasized that Trikāya concept developed with various kinds of reasons and facts. The main objective of this paper is to suggest how the Trikāya concept was developed. It is emphasized to us the Primary Buddhist and secondary sourcesItem A balanced study on Mahāyāna Bodhisattva concept and Theravāda Bodhisattva concept(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Wijethilaka, M.A.I.U.Mahāyāna tradition can be considered a philosophical tradition of Buddhist doctrine. It is believed that the Mahāyāna tradition evolved from the fourth dhamma Sangāyanā in the era of king Kaniṣka. However, many doubts remain on the origin, history and evolution of Mahāyāna tradition. It became a conspicuous doctrine in India in the beginning of 1st millennium and it spread to several Eastern countries. Mahayana means the ‘big vehicle’ for liberation. Its opposite term is ‘Hīnayāna’ literally meaning the ‘small vehicle’. The Chinese explorer Ithsing (A.C. 625-713) defines these terms thus: “Mahāyāna is used as an adjective to denote the ones who worship hermits and study Mahāyāna suttas whereas Hīnayana is used as an adjective to denote ones who do not worship and study. In other words, Mahāyāna doctrine has its own religious texts which differ from Hīnayana Tripiaka and it worships pantheons who are inferior to Bodhisattvas and equal to Indian gods.” This definition leads to a clear conclusion. The concept of Bodhisattva has been prioritized in Mahayana tradition. Bodhisattva means the person who extracts wisdom. Even though Bodhisattva has not attained enlightenment, it is considered that Bodhisattva has adhered the path to be Lord Buddha. In contrast to this, Theravada tradition considers Bodhisattva as an immature stage Lord Buddha. According to Mahayana tradition, ordinary people can attempt and should become Bodhisattva. Tripiaka written in Pali highlights the concept of Bodhisattva prior to Mahayana tradition. In analyzing the sources, the concept of Bodhisattva scan be categorized into three types. They are simple Bodhisattva characters, bodhisattva characters romanticized by mysticism and Bodhisattva dhamma. The Bodhisattva characters have been signified in several names in Tripiaka literature. Mahāyāna tradition highly appreciates the concept of Bodhisattva and provides various interpretations to the concept. The study aims to analyze the concept of Bodhisattva in relation to the sources of these two traditionsItem The Miracles in the Biography of the Buddha found in Mahāyāna Sūtra Literature: a Comparative Study Based on Saddharmapuṇḍarīka Sūtra and Theravada Teachings(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Dhammanisanthi, E.; Ven. Sumanatissa, P.The Theravada teachings about the Buddha are totally different to that of the Mahayana teachings. There are different descriptions about the hyper humanistic qualities, miracles and eternity of the Buddha. The present study is based on Saddharmapuṇḍarīka Sūtra and it aims to identify the wonders observed in the biography of Buddha. Textual and book analysis have been utilized as the methodology. The main objective is to examine the miracles of the Buddha depicted in Saddharmapuṇḍarīka Sūtra and to conduct a comparative analysis related to Theravada teachings. The sutta consists of 27 chapters and there are complimentary descriptions related to the appearance, characteristics, diplomacy, purity and super human qualities and the graceful life of the Buddha. The demise of the Buddha accepted in Theravada was justified as a result of his diplomatic ability. The Sutta acclaims the body of the Buddha as consisting of saintly characteristics other than the 32 great characteristics commended in Theravada. Both the paternal concept of the world and Dharmavarśā concepts have been emphasized here. The Theravada teachings depict Buddha as a person who obtained humanity to realize the truth and introduce the great concept of cause and effect to the world. Moreover, Theravada tradition accepts three stages of enlightenments and expects noble results. Therefore, the Theravada teachings bases even the biography of the Buddha on the concept of cause and effect. The wisdom of Buddha is the key among Mahayana teachings and shows that eternal liberation cannot be gained from any other method other than the wisdom of Buddha. Saddharmapuṇdarīka Sūtra praises the biography of the Buddha in exaggeration, as its main aim is to increase the faith of the devotees and to attract them towards the wisdom of the Buddha.