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CONTRIBUTORS

Advisory Board

Ven. Professor Thumbulle Seelakkhandha Nayaka Thero - Vice Chancellor

Ven. Dr. Waradiwela Wijayasumana - Dean, Faculty of Languages &Cultural Studies

Ven. Dr. Kanaththegoda Saddharathana - Dean, Faculty of Buddhist Studies

Ven. Dr. Kadawathgama Piyaratane- Head, Dept. of Buddhist &Pali Studies

Ven. Dr. Kanangamuwe Rahula - Head, Dept. of Languages

Ven. Dr. Kallanchiye Rathanasiri - Head, Dept. of Practical Buddhist Studies

Ven. Wewala Dhammaloka - Head, Dept. of Social Sciences & Comparative Studies

Mr. U.D. Dodanwala - The Registrar (BUSL)

Mr. E.A.R.M Edirisinghe - The Bursar (BUSL)

Steering Committee

Ven. Nivitigala Sumitta Conference Chief Organizer

Ven. Boliyadde Dhammakusala Joint- Secretary

Ven. Balangoda Ananda Chandrakeerthi Joint-Secretary

Overall Coordinators’ Committee

1. Ven. Nivitigala Sumitta (Chairman)

2. Ven. Boliyadde Dhammakusala

3. Ven. Balangoda Ananda Chandrakeerti

4. Ven. Kahatagasdigiliye Dhammaratana

5. Ven. Kirama Wimalatissa

6. Ven. Kirimetiyawe Dhammasiri

7. Ven. Aththaragoda Piyadhamma

8. Ven. Kumbugodaare Pagngnaloka

9. Ven. Mediyawe Piyaratana

10. Ven. AmpeWimaladhamma

11. Ven. Kalundewe Chandawimala

12. Ven. Kadihingala Hemasiri

13. Ven. Galwewe Wimalakhanthi

14. Mr. L. Pradeep Kumara Gunathilake

15. Miss G.K.C.S. Godakanda

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Reviewers' Panel

1. Ven. Prof. Alahenegama Sumanaratana

2. Ven. Prof. Karagaswewa Wimalananda

3. Ven. Prof. Pathegama Gnanissara

4. Prof. Oliver Abenayake

5. Prof. P. D. Premasiri

6. Prof. Desmond Mallikarachchi 7. Prof. H.M.D.R. Herath

8. Prof. Dr. Asanga Tilakaratne

9. Prof. Piyadasa Ranasinghe

10. Prof. Manjula Vidanapathirana

Sessions Chair Persons

1. Ven. Prof. Alahenegama Sumanaratana

2. Ven. Associate Prof. Karagaswewe Wimalananda

3. Ven. Dr. Kanaththegoda Saddharatana

4. Ven. Dr. Waradiwela Wijayasumana

5. Ven. Dr. Kadawatgama Piyaratana

6. Ven. Dr. Kanangamuwe Rahula

7. Ven. Dr. Kallanchiye Rathanasiri

8. Ven. Dr. Kanumuldeniye Chandasoma

9. Ven. Dr. Medagampitiye Wijitadhamma

10. Ven. Dr. Moragollagama Uparatana

11. Prof. H.M.D.R. Herath

12. Prof. Ariya Lagamuwa

13. Prof. Rathna Wijethunge

14. Prof. Hemantha Kottawatta

15. Dr. R.P.D. Jayawardana

16. Dr. Wasantha Dissanayake

17. Dr. Sanath Wijesundara

18. Dr. Sena Nanaykkara

19. Dr. Nishadini Peiris

20. Dr. Susila Ambekka

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Message from the Vice Chancellor (Mahopadhyaya)

I have great pleasure in writing this message to the National Conference on the theme

of New Buddhist Trends & the Empowering of Theravada Buddhism in Sri

Lanka to be held at Bhiksu University of Sri Lanka on 27th

& 28th

December 2013.

We have decided to hold this National Conference at our university to discuss the

matters pertaining to the improvement of new trends of Buddhist activities for the

development of Theravada Buddhism. There is a growing academic interest in the

traditionally Non-Buddhist world to engage seriously in learning Buddhist Studies

and research works. I expect Sri Lankan scholars to take the leadership in this field for

the development of Theravada Buddhism.

Bhiksu University of Sri Lanka, still a blooming institute, is the only university

exclusively reserved for Buddhist Monks. The University celebrates its 15th

anniversary gloriously with this National Conference in the historical ancient city of

Anuradhapura and I hope that this will be a historical landmark for the University as

well as for my personal life as I could participate two International Buddhist

Conferences and one National Buddhist Conference during my tenure as the Vice

Chancellor of this University.

I take this opportunity to welcome cordially all the scholars from various Universities

across the Country. As the Vice Chancellor of Bhiksu University of Sri Lanka, I wish

every one of you, a very pleasant Academic & Cultural experience at our University.

Ven. Prof. Thumbulle Seelakkhandha Nayaka Thero

Vice Chancellor (Mahopadhyaya).

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Message from the Dean: Faculty of Buddhist Studies

Ever since it was established in 1969, the Buddhasravaka Dharmapitha could produce

some illustrious Buddhist scholars to the society. This great institute was in a very

unique and blessed land as it was located exactly in the very same premises of

Nandana Park where the first ever monastic school of higher learning in Sri Lanka

was situated. Dharmapitha was predominantly focusing on the traditional Buddhist

education. In 1998, this very same institute was converted into a full-fledged Buddhist

university with the authentic traditional system coalesced with the modern educational

fields as well. It was aimed at becoming a leading university for Buddhist monks

fulfilling the requirements of theoretical and practical training on Buddhism and its

value system.

Bhiksu University of Sri Lanka, formerly called as Buddhasravaka Bhiksu University,

with relatively a shorter history, deserves a very special place in the Sri Lankan

education map today as it is exclusively reserved for Buddhist monks in Sri Lanka. As

of now, this university has expanded its wings to more widespread areas with the

whole BUSL system has turned into semester system under two new faculties.

BUSL‟s academic credentials have reached new heights.

At this occasion, I have no hesitation to greet the Organising Committee and the

BUSL-NC-2013 programme for a successful completion and a glorious outcome.

Ven. Dr. Kanattegoda Saddharatana

Dean: Faculty of Buddhist Studies

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Message from the Dean: Faculty of Languages & Cultural Studies

As the Dean of the Faculty of Languages and Cultural Studies, it is a great pleasure to

convey a message to the abstract book of the BUSL National Conference -2013 and I

take this opportunity to warmly welcome all of you to the Conference. Bhiksu

University of Sri Lanka, located in a cultural hub, is a unique venue for Buddhist

monks in Sri Lanka. Under the able guidance and dedication of the Vice Chancellor

(Vice Chancellor) Most Venerable Professor Thumbulle Seelakkhandha Nayaka

Thero, this university, which was comparatively a smaller institution, has now

become a giant national level university endowed with excellent infrastructure

facilities and dedicated and non-academic staff members.

We, the Bhiksu University of Sri Lanka decided to hold this BUSL–NC–2013 on

New Buddhist Trends & Empowering Theravada Buddhism in Sri Lanka with a

view to create an awareness among the national level scholars both Buddhist and non-

Buddhist that Buddhism in every cultural context has challenges and those challenges

should be properly apprehended for the future course of Buddhism.

The BUSL-NC-2013 organizing committee consisting of academic and non-academic

staff members has done an excellent job to make this event a grand success. In fact,

the BUSL community has done their best for which I am very highly delighted and

impressed.

Hence, at this unique juncture, I would like to convey my greetings to the National

Conference leading to a better outcome in the future cause of Buddhism.

Ven. Dr. Waradiwela Wijayasumana

Dean: Faculty of Languages & Cultural Studies

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Message from the Registrar

The BUSL-NC-2013 is a brainchild of the BUSL academic staff and the proposal was

submitted to the BUSL Senate and Council for approval. The whole university

community not only approved this whole heartedly but also stood together for the

final fulfillment of the project.

BUSL is no doubt a dwarf among the other giant national level universities yet it has a

unique privilege to be located in the sacred premises where the first ever institute of

Buddhist higher learning was established some two millennia ago. This special

institute of Buddhist Studies has its own vision and mission and its task is totally

dedicated to the propagation and preservation of the noble message of the Buddha in

general and Buddhist education in particular. Hence, the Buddhasravaka Dharmapitha

was promoted to a full-fledged Buddhist university in 1998 under a special Parliament

Act.

No doubt, it has a shorter history and possesses only a very limited capacity in terms

of physical and human resources. Nevertheless, the BUSL community has proved in

the past that they can excel any given challenge as a cohesive unit.

BUSL-NC-2013 came to the limelight with the theme “New Buddhist Trends &

Empowering of Theravada Buddhism in Sri Lanka” is certainly a very crucial theme

that needs to be focused on by all concerned. Hosting an event of this nature itself was

a greater challenge but the BUSL community took up this challenge and rose to the

occasion to set up a forum for the Buddhist Academia to investigate this matter.

Hence, I sincerely wish and pray that the BUSL-NC-2013 would be an eye opener of

the Buddhist community so that all can stand together as a cohesively united team for

the propagation and preservation of this universal doctrine and for the benefit of the

Mankind in future as well.

Mr. U.D. Dodanwala

Registrar

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Message from the Conference Chief Organizer

BUSL-NC-2013 Programme was definitely not a cakewalk for us as our team had to

fight with the time and many other debacles from the very outset. Team work,

diligence, patience, unity in diversity are some of the key elements that we need to

apply when it comes to an event of this nature. The task assigned to the selected

members of our overall coordinating committee was more vacillating and hesitating

than encouraging and entertaining. Nevertheless, we had to go through the hardships

and started off with a limping snail pace. We never gave it up nor did we lose our

spirit against the challenges that were looming large before us. Gradually we could

unite the whole BUSL community just as it happened every time in the past. Both the

academic and the non-academic staffs of BUSL flocked together to discuss the

strategies and hurriedly appointed some working committees. Challenges were

certainly there but we somehow could overcome them slowly and steadily. Thanks to

the relentless hard work by the overall coordinators with the blessings and guidance

of the respected Vice Chancellor, Deans and HODs and with the backing of the other

academic and non-academic staff members we could finally see this National

Conference a reality.

The BUSL has shown lot of bright signs to stand as a premier centre of Buddhist

scholarship. The university has recently been equipped with more infrastructure

facilities within a relatively very short period of time mainly due to the tremendous

leadership of the present Vice Chancellor, Venerable Professor Thumbulle

Seelakkhandha Nayaka Thero. BUSL could organize a number of national and

international conferences in the recent past addressing more practical and current

issues. We selected this time New Buddhist Trends & Empowering of Theravada

Buddhism in Sri Lanka as our conference theme. Our conference website

www.buslnc2013.org was frequently updated and our conference email

buslnc2013@gmail.com got a very busy inbox in the course of time. We could

transfer our message right across to all the national universities and the response we

received was simply overwhelming. Hence our Review Panel had a tough time

selecting the best out of the abstracts and eventually we could select little more than

hundred abstracts for the BUSL-NC-2013.

As Theravada Buddhism in Sri Lanka has been challenged by both internal and

external factors, we believe that this National Conference on New Buddhist Trends &

Empowering of Theravada Buddhism in Sri Lanka will yield some positive outcome

in consolidating the Theravada Buddhist values in Sri Lanka. We certainly believe

that this conference has provided an ideal platform for the Sri Lankan Buddhist

scholars to share their views on this vital theme. I wish all our scholars the very best

of luck with the blessings of the noble Triple Gem!

Rev. Nivitigala Sumitta

Conference Chief Organizer: BUSL-NC-2013

http://www.buslnc2013.org/mailto:buslnc2013@gmail.com

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Message from the Joint Secretaries of the Organizing Committee

It is with great honor that we issue this brief massage to be included in the

proceedings of the Annual Research Conference 2013 of the Bhiksu University of Sri

Lanka. The Annual Research Conference is a unique event in the academic calendar

of our University. It provides all academics with a solid platform to work together for

the production and dissemination of new knowledge. So, we are indeed honored and

privileged to be the joint secretaries of this Annual Research Conference.

Research which forms the fountain of new knowledge is an integral part of our

professional life as academics. Therefore, Bhiksu University of Sri Lanka always

gives very high priority for various initiatives in this regard. We, as one of the key

contributors of development of the Theravada Buddhism in Sri Lanka, believe that

this year‟s conference provides an excellent forum for exchanging information and

discussion on a wide variety of “New Buddhist Trends and Empowering Theravada

Buddhism in Sri Lanka”. It will be a unique conference for all colleagues involved in

the field of Buddhism and other relevant research fields.

The work of this conference is anchored on the collective efforts of all the academic

and nonacademic staff members. As the joint secretaries of the organizing committee,

it is our bounded duty to place on records our sincere appreciation to all the staff

members to extend their fullest cooperation and assistance for materializing this

significant event. In this regard, we respectfully acknowledge the positive and

constructive advice and consistent support extended by the university administration

led by Professor Thumbulle Seelakkhanda Nayaka Thera, Vice-Chancellor of the

Bhiksu University of Sri Lanka and all members of our advisory board. And also, we

wish to highlight with our feelings of gratitude and good wishes to all members of the

organizing committee who have played a critical role in making this event a reality.

Finally, on behalf of the Organizing Committee, it is our great honor and pleasure to

warmly welcome all the distinguished participants to the National Conference of

Bhiksu University of Sri Lanka. And also we wish them a very productive and

academically stimulating forum to share the cutting edge knowledge and acclaimed

expertise.

Rev. Boliyadde Dhammakusala

Rev. Balangoda Ananda Chandrakeerthi

Joint Secretaries

Organizing Committee of the BUSL-NC-2013.

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PROGRAMME OF THE BUSL - NC- 2013

Friday 27 December 2013

7.30 am – 8.30 am – Registration at Bhiksu University of Sri Lanka

8.30 am– 9.00 am – Reception Tea

9.00 am- 11.30 am – Inauguration and Keynote Speech

11.30 am- 12.30 pm – Dāna and Lunch

1.00 pm- 3.00 pm – Session 1 A: Buddhism & Textual Studies

1.00 pm- 3.00 pm – Session 1 B: Buddhism and Current Social Trends

1.00 pm- 3.00 pm – Session 1 C: Buddhism and Heritage Management

1.00 pm- 3.00 pm – Session 1 D: Buddhism and Mind Culture

3.00 pm- 3.30 pm – Tea Break

3.30 pm- 5.00 pm – Session 2A: Buddhist Monastic Education

3.30 pm- 5.00 pm – Session 2B: Buddhism & Clearing the Path

3.30 pm- 5.00 pm – Session 2C: Buddhism, Language & Linguistic Philosophy

3.30 pm- 5.00 pm – Session 2D: Buddhism & Contemporary Society

Saturday 28 December 2013

7.30 am – 8.30 am – Morning Tea

8.00 am – 10.00 am – Session 3 A: Buddhism & Education

8.00 am – 10.00 am – Session 3 B: Buddhist Philosophy

8.00 am – 10.00 am – Session 3 C: Buddhism & Ethics

8.00 am – 10.00 am – Session 3 D: Buddhism & mind

10.00 am- 10.30 am – Tea Break

10.30 am- 11.30 am – Session 4 A: Buddhism and Contemporary Challenges

10.30 am- 11.30 am – Session 4 B: Buddhism & Conceptual Analysis

10.30 am- 11.30 am – Session 4 C: Buddhism, Science & Technology

10.30 am- 11.30 am – Session 4 D: Buddhist Culture

11.30 am – Dāna and Lunch

1.00 pm- 3.00 pm – Session 5 A: Buddhism: History & Archeology

1.00 pm- 3.00 pm – Session 5 B: Contemporary Monastic Issues

1.00 pm- 3.00 pm – Session 5 C: Buddhist Rites & Rituals

1.00 pm- 3.00 pm – Session 5 D: Buddhism & Psychology

3.00 pm- 3.30 pm – Tea Break

3.30 pm- 5.00 pm - Certificate Awarding & Closing Ceremony

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INAUGURATION AND KEYNOTE SPEECH

Friday 27th

December 2013 8:00 am- 11.30 am

Main Conference Hall at Bhiksu University of Sri Lanka

7.30 am - Registration and Tea

8.50 am - Hoisting of Flags

8.55 am - Arrival of Chief Guests into the Main Conference Hall

9.00 am - Lighting of the Traditional Oil Lamp

9.05 am - Administering of Five Precepts and Blessings by the Mahasangha

9.15 am - Pūjā Dance

9.20 am - Welcome Speech by the Joint Conference Secretary

9.30 am - Message of the Vice Chancellor, Ven. Prof. Thumbulle Seelakkhandha

Nayaka Thera

9.45 am - Address by the Chief Guest, Dr. Sunil Jayarathna Nawarathna, Secretary

to the Ministry of Higher Education

10.00 am - Introduction to the Keynote Speaker

10.15 am - Keynote Speech by Prof. Asanga Thilakaratne

11.15 am - Vote of Thanks

11.25 am - National Anthem

11.30 am - Dāna/ Lunch

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BUSL-NC-2013 SESSIONS

Friday 27th

December 2013

Time: 1.00 pm – 3.00 pm

Session 1 A : Lecture Room 01

Buddhism & Textual Studies

Chairperson - Ven. Dr. Kallanchiye Ratanasiri

01. lafIfukaøhkaf.a uqla;d,;djodkh ms

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Friday 27th

December 2013

Time: 1.00 pm – 3.00 pm

Session 1 B : Lecture Room 02

Buddhism and Current Social Trends

Chairperson - Prof. H.M.D.R. Herath

01. fldai, isyskfhka fy

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Friday 27th

December 2013

Time: 1.00 pm – 3.00 pm

Session 1 C : Lecture Room 03

Buddhism and Heritage Management

Chairperson - Prof. Ariya Lagamuwa

01. Y%S ,xldfõ wdrdñl Wreu l

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Friday 27th

December 2013

Time: 1.00 pm – 3.00 pm

Session 1 D : Lecture Room 04

Buddhism and Mind Culture

Chairperson - Ven. Dr. Medagampitiye Wijitadhamma

01. —mq[aa[mdm mySkiai- k;aÓ cd.rf;d Nhx˜( mskhs mjhs

ÿre l< mqoa.,hdg iißka ìhla ke;

- wdpd¾h f,k., isßksjdi ysñ

(BUSL-NC-2013- 017)

02. Inner Peace of Individual for Building World Peace

- Ven. Dr. Moragollagama Uparathana

(BUSL-NC-2013- 018)

03. Mettā (in Brahmavihāras) Vs Ānāpānasati Which

Practice Is more Frequently Mentioned in the Pāli

Canon and Why?

- Ven. Derangala Kusalagnana

(BUSL-NC-2013- 019)

04. Mettā Bhāvanā – A Popular Method of Meditation in

Sri Lanka

- Professor Ratna Wijetunge

(BUSL-NC-2013- 020)

05. How Can Upādāna be Released through Vipassanā

Meditation?

- Ven. Bhikkhuni Anula Devi

(BUSL-NC-2013- 021)

06 The Utility of Buddhist Psycho-Linguistic Therapeutic

Techniques for Counseling

- Ven. Kirimetiyawe Dhammasiri

(BUSL-NC-2013- 022)

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Friday 27th

December 2013

Time: 3.30 pm – 5.00 pm

Session 2 A : Lecture Room 01

Buddhist Monastic Education

Chairperson - Ven. Dr. Waradiwela Wijayasumana

01. ;%smsglh wdrCId lsÍfuys,d jdÑl iïm%odfha Ndú;h

l%u ms

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Friday 27th

December 2013

Time: 3.30 pm – 5.00 pm

Session 2 B : Lecture Room 02

Buddhism & Clearing the Path

Chairperson - Dr. Susila Ambekka

01. Sinhalese Old Age and the Dimensions of Religiosity

- Jayaprasad Welgama

(BUSL-NC-2013- 028)

02. iíndij iQ;%d.; wêjdikd myd;ín yd mßjÊckd

myd;ín i`oyd wdhq¾fõod.; ioajD;a;h n,mEfõ o@

- lr|f.d,af,a fidaNs; ysñ

(BUSL-NC-2013- 029)

03. An Analytical Study of the Mindfulness in the Suttanta

Pitaka

- Dr. W. M. S. K. Wijesundara

(BUSL-NC-2013- 030)

04. nqoaO pß;h weiqßka .uH jk kdhl;ajh( kdhl;ajh

i|yd iuia; moaO;s m%fõYh

- Prof. Hemantha Kottawatta

(BUSL-NC-2013- 031)

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Friday 27th

December 2013

Time: 1.00 pm – 3.00 pm

Session 2 C : Lecture Room 03

Buddhism, Language & Linguistic Philosophy

Chairperson - Prof. Ratna Wijetunga

01. The Linguistic Importance in the Sequence of Chapters

in the Bālavatāra Depends

- Ven. Boralande Dhammaratana

(BUSL-NC-2013- 032)

02. md,s wËr ud,dj ;=< ks.a.yS;fhys ia:dkh ms

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Friday 27th

December 2013

Time: 3.30 pm – 5.00 pm

Session 2 D : Lecture Room 04

Buddhism & Contemporary Society

Chairperson - Ven. Dr. Moragollagama Uparatana

01. Buddhism in Domestic Life

- Aruni Samarakoon, Pradeep Uluwaduge and

Chandima Jayasena

(BUSL-NC-2013- 038)

02. l,d imsß i| we;s Èkhg fhdod ;sfnk iudkd¾: mo

Ndú;h ms

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Saturday 28th

December 2013

Time: 8.00 am – 10.00 am

Session 3 A : Lecture Room 01

Buddhism & Education

Chairperson - Professor Hemantha Kottawatta

01. The Utility of Buddhist Theory of Instruction to Enhance

the Teaching Skills of Modern Teacher

- Ven. Dr. Waradiwela Wijayasumana

(BUSL-NC-2013- 042)

02. Using Computers as a Tool for Enhancing Primary

Mathematics in Privena & Schools in North Central

Province

- Venura Lakshman

(BUSL-NC-2013- 043)

03. Use of English for Empowering Theravada Buddhism

with Special Reference to Affixation

- Ven. Mediyawe Piyarathana

(BUSL-NC-2013- 044)

04. The Investigation of Effective Methods in Teacher

Professional Development Programs in Sri Lanka

- Dr. B.M.S. Bandara

(BUSL-NC-2013- 045)

05. Mismatches of Translation Method used in English and

Its Effects on Empowering Buddhism

- Lalit Premakumara

(BUSL-NC-2013- 046)

06. Empowering Sinhala Language Skills of Buddhist

Children Using an Action Research Methodology

- Walter Seneviratne and Dr. Susila Kumari

Embakke

(BUSL-NC-2013- 047)

07. A Comparative Study of Library Management Software

Packages Being Used in Academic Libraries of Sri

Lanka

- Kanchana Dehigama

(BUSL-NC-2013- 048)

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Saturday 28th

December 2013

Time: 8.00 am – 10.00 am

Session 3 B : Lecture Room 02

Buddhist Philosophy

Chairperson - Ven. Dr. Kanattegoda Saddharatana

01. The Establishment of a Social Safety Net Based on the

Buddhist Sublime Abodes in Geron-Society

- Prof. Kyoung Hee Lee

(BUSL-NC-2013- 049)

02. Nj ksfrdaO ud¾.h ms

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Saturday 28th

December 2013

Time: 8.00 am – 10.00 am

Session 3 C : Lecture Room 03

Buddhism & Ethics

Chairperson - Ven. Prof. Alahenegama Sumanaratana

01. we;eï úkh YslaIdmoj, uQ,sl iajrEmh" iq;a;

ksmd;fha wÜGl j.a.fha olakg ,efnk whqre

- úf,af.dv isßúu, ysñ

(BUSL-NC-2013- 054)

02. kS;s.rel yd iodpdrd;aul iudch ms

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Saturday 28th

December 2013

Time: 8.00 am – 10.00 am

Session 3 D : Lecture Room 04

Buddhism & mind

Chairperson - Ven. Kanumuldeniye Chandasoma

01. A Socio-Psychological Study of Aggressiveness among

the Students

- Keerthi Jayawardene and P.P.G. Chamila

Siriwardene

(BUSL-NC-2013- 061)

02. Empathy as a Means of Developing Harmonious Co-

existence From the Buddhist perspective of Attūpamā

- D.M. Kumarasinghe

(BUSL-NC-2013- 062)

03. Cognitive, Behavioral and Psychotherapeutic Analyses

& Methods in Theravāda Buddhism for Mind

Development

- R. M. Rathnasiri

(BUSL-NC-2013- 063)

04. Sati, Saññā, Paññā

- Dr. H. M. Mahinda Herath

(BUSL-NC-2013- 064)

05. The Complications of Accepting Pabassara-Citta as

Bhavaṅga

- Ven. Ilukewela Dhammarathana Thero

(BUSL-NC-2013- 065)

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Saturday 28th

December 2013

Time: 10.30 am – 11 .30 am

Session 4 A : Lecture Room 01

Buddhism and Contemporary Challenges

Chairperson - Ven. Dr. Kanangamuwe Rahula

01. orejka ;=< jeäh hq;= fn!oaO wdl,am yd wdOHd;añl

l%shdldÍ;aj wj.ukfhys,d kQ;k rEmjdyskS udOHfhys

n,mEu ms

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Saturday 28th

December 2013

Time: 10.30 am – 11 .30 am

Session 4 B : Lecture Room 02

Buddhism & Conceptual Analysis

Chairperson - Dr. W.M.S.K. Wijesundara

01. Mental Power in Buddhism and Keith Barry's Brain

Magic: A Comparison

- Ven. Kalalpitiye Sumanasiri

(BUSL-NC-2013- 070)

02. Holding Two Opposite Positions on One Issue:

Theravada Buddhist Positions on the Social Hierarchy

- Ven. Raluwe Padmasiri

(BUSL-NC-2013- 071)

03. —mu;a;˜ —mudo˜ hk jpk jHjydrhkays mefkk

od¾Yksl yrh

- lkafof.or iqkS;r;k ysñ

(BUSL-NC-2013- 072)

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Saturday 28th

December 2013

Time: 10.30 am – 11 .30 am

Session 4 C : Lecture Room 03

Buddhism, Science & Technology

Chairperson - Dr. Nishadini Peiris

01. A Scientific Approach to Traditional Meditation

Practices of Sri Lanka

- Ven. Kirama Wimalatissa

(BUSL-NC-2013- 073)

02. IâúO {dkh yd kùk ;dCIKh ms

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Saturday 28th

December 2013

Time: 10.30 am – 11 .30 am

Session 4 D : Lecture Room 04

Buddhist Culture

Chairperson - Ven. Dr. Kadawatgama Piyaratana

01. wdOHd;añl yd fN!;sl .egqïj,ska f;dr iudchla

f.dvke.Sug bjy,a jq fn!oaOd.ñl ixl,am ( f;dard.;a

ck lú ;=

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Saturday 28th

December 2013

Time: 1.00 pm – 3.00 pm

Session 5 A : Lecture Room 01

Buddhism: History & Archeology

Chairperson - Dr. Sena Nanayakkara

01. f.!;u nqÿkajykafiaf.a Wmka foaYh ms

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Saturday 28th

December 2013

Time: 1.00 pm – 3.00 pm

Session 5 B : Lecture Room 02

Contemporary Monastic Issues

Chairperson - Ven. Associate Prof. Karagaswewe Wimalananda

01. Y%S ,dxflah idïm%odhsl NslaIq pdß;%hkays we;s kj

m%jK;d yd tu pdß;% iún, .ekaùug .; yels

l%shdud¾. ljf¾o@

- uydpd¾h w,fyafka.u iqukr;k ysñ

(BUSL-NC-2013- 085)

02. jeiShk Y%S ,dxflah fn!oaO úydria:dk iqrCIs; lsÍug

.;hq;= iún, l%shd ud¾.

- wdpd¾h lkx.uqfõ rdyq, ysñ

(BUSL-NC-2013- 086)

03. Y%S ,xldfõ úydria:dkj, úydrdêm;slu iy tys

wkqm%dma;sh ;SrKh lsÍfuys,d mokï lr .kakd idOl

j¾;udkhg .e,fmao@

- wdKuvqfõ Oïuoiais ysñ

(BUSL-NC-2013- 087)

04. kQ;k fn!oaO iudcfhka Èfkka Èk neyerjk wmsia

Èúmeje;au

- ú,a.uqfõ mshkJo ysñ

(BUSL-NC-2013- 088)

05. .%dóh úydria:dk ;=< mj;sk wd¾Ól .eg¨ ms

30

Saturday 28th

December 2013

Time: 1.00 pm – 3.00 pm

Session 5 C : Lecture Room 03

Buddhist Rites & Rituals

Chairperson - Dr. Wasanta Dissanayake

01. isxy, fn!oaO ixialD;sh úksúosk lDIs iNH;ajh yd

ne`È fndÿ ck mQcdl¾u ( kqjrl

31

Saturday 28th

December 2013

Time: 1.00 pm – 3.00 pm

Session 5 D : Lecture Room 04

Buddhism & Psychology

Chairperson - Dr. R.P.D. Jayawardene

01. ks;e;a .íidfjka udkisl jHdl+,;djg m;a wOHh;k

Y%S ,xflah ldka;djka Wfoid fn!oaO ufkda WmfoaYkfha

wod

32

ABSTRACTS OF THE

PRESENTATIONS

33

BUSL-NC-2013- 001

lafIfukaøhkaf.a uqla;d,;djodkh ms

34

BUSL-NC-2013- 002

The Evolution of the Pāli Canon

Ven.Dr.Muthukeliyawe Indarathana1

The Tipitaka is an extensive body of canonical Pali literature in which is enshrined the

teachings of the Buddha expounded for forty five years from the time of his

enlightenment to his Parinibbāna. The oldest scriptures were gathered into a mighty

collection which consist of three sections, namely Vinaya, Sutta and Abhidhamma

pitakas. At the first Buddhist council Vinaya and Sutta were settled. In the

Cullavagga, Mahāvaṃsa and Dipavaṃsa or in any of these Pitakas it is not directly

stated that Abhidhamma was taken to be discussed at the 1st council. Thus

Abhidhamma pitaka is considerably younger that both Vinaya and Sutta Pitakas.

Therefore, the Pāli canon is a gradual compilation in different periods. But according

to the tradition the Buddha's discourses were collected and fixed in an authentic form

at the 1st council. However, the Texts itself inform us that there are some additions

and they were not completed at once. In this paper I hope to point out the later

additions of the Pāli canon.

Keywords: tipitaka, pali Canon, 1st council, Buddhist ourses

1 Probationary Lecturer, Department of Buddhist and Pali, Bhiksu University of Sri Lanka,

Anuradhapura.

35

BUSL-NC-2013- 003

ixialD; NdId idys;Hfha wdNdih md,s wÜGl:d idys;Hh flfrys

n,mEug fya;+ jQ idOl wOHhkhla

fudkrd., kkaoisß ysñ1

fmfdaI udysñ meúÈ jkakg fmr n%dyauK jxYslfhl= f,i ls%hd l

36

ixialD; Pkaoia" w,xldr wdÈ .%ka: mßYS,kh lsÍug isÿ ùh' fï ksid md,s

wÜGl:djkag ixialD; wdNdih ,enqKs'

m%uqL mo( md,s wÜGl:d" nqoaOf>daI udysñ" ixialD; idys;Hh" wÜGl:d uq,dY%h"

wdNdih

BUSL-NC-2013- 004

Selling or Being Sold?

A reading of Willy Loman of Arthur Miller’s Death of a Salesman

from a Buddhist Standpoint

Swarnananda Gamage

1

In the contemporary consumerist society, everything is treated as a commodity.

Hence, everything has a price, and rather ironically everybody also has a price.

Buddhism, although it originated 2600 years ago, has the apt perspective even in

addressing this contemporary issue: Hence, expanding the Buddhist perspectives to

read western literature and issues of contemporary consumerism can be regarded as a

modern trend in Buddhism. In this vein, Willy Loman is a fine representation from

American literature. Loman is a fictional character and the protagonist of Arthur

Miller‟s renowned play Death of Salesman which had its premiere in 1949. A 60 year

old travelling-salesman with 34 years of experience at the same company in America,

Loman undergoes a process of commodification culminating in utter discomfort

leading to his suicide. Loman‟s experience has been a powerful trope of

commodification in many critical analyses of the play. However, a glaring omission

amidst a plethora of such analyses is a critical reading of Loman in the light of

Buddhist perspectives.

The aim of this paper is to explore the tragic experiences of Loman through a textual

analysis of the play, in tandem with a standpoint from Buddhism. The analysis will

focalize on the concepts from Rattapala Sutra which explores diverse human

sufferings. I would argue that the dual- nature of money both empowering and

1 Lecturer, Buddhist & Pali University, Homahama.

37

hazardous results in both individuals‟ rise and fall, hence discomfort. I will

problematize as to whether this consumeristic reality can be avoided in contemporary

society. The incorporation of Buddhist perspectives into mainstream English literature

is, in this sense, not only a rarefied addition to the field„s wide-ranging concerns, but a

point of immediate relevance to many experiences in contemporary society.

Keywords: commodity, consumer society, Arthur Miller, Willy Loman,

Rattapala Sutra

BUSL-NC-2013- 005

Y%S ,xldfõ md,s uQ, .%ka: ixialrKh iy mßj¾;kh f:arjdoS iïm%odh n,.ekaùu flfrys Wmia:ïNl ù we;s whqre

wd¾'mS È,aYdka ufkdaÊ rdcmlaI1

f:arjdo iïm%odh n,.ekaùu wruqKq fldg .ksñka ta yd iïnkaO w;súYd, ld¾hNdrhla Y%s ,xldj ;=< isÿ jQ nj wújdod;aul h' md,s uQ, .%ka: ixialrKh iy mßj¾;k ls%hdj,sh fï iïnkaOfhka Wmia:ïNl jQ whqre wOHhkh lsÍu fuu m;%sldfõ wruqK hs' uyskaod.ukh;a iuÕ furgg meñfKk f:arjdo iïm%odh wdrCId lsÍfuys,d ñys÷ udysñhkaf.a isg W.;a" nyqY%e;" O¾uOr" úkhOr NsCIq mrïmrd wm%;sy; lemùulska uydúydrh flakaøfldg .ksñka ;%smsglh iaurK Yla;sfhka mj;ajd f.k hdu i|yd lghq;= l< w;r l%s(j( m

38

4. ;%smsglh ir, isxy, nig mßj¾;kh lsÍu ^1980 oYlfhA isg&"

5. md,s wgqjd isxy, NdIdjg mßj¾;kh lsÍu ^1990 oYlfhA isg&"

fuu m;%sldfjys woyijkqfha by; i|yka lrk ,o ixialrK iy mßj¾;k Y%S ,dxlsl f:arjdo iïm%odh n,.ekaùfuys,d Wmia:ïNl jQ whqre wOHhkh lsÍu hs'

m%uqL mo( uQ, .%ka:" f:arjdo iïm%odh" ixialrKh" mßj¾;kh

BUSL-NC-2013- 006

fldai, isyskfhka fy

39

m%;súfrdaO;d uydiqmsk cd;lh u.ska uekúka wkdjrKh lr ;sfí' ksoiqkla

jYfhka fomiska msysá T¿ folla iys; wYajhl= tu fomiska u wkqNj lrkq

isysfkka oelSu rdcH fiajh ;=< ks¾udKh ù we;s wld¾hCIu;dj" w,a,i yd ¥IKh

ksrEmKh flf¾' fufia tu isysk u.ska bÈßm;a flfrk iudc h:d¾:h j¾;udk

iudc .eg¨ iu. ;=,kd;aulj wOHhkh lsÍfuka tys we;s iudc wod

40

´kEu úIhlg wh;a lD;shl wka;¾.;fha iajNdjh yd ksrjoH Ndjhg Ndú; NdId

udOhfha wjHdl+, nj jeo.;a fjhs' O¾u .%ka: iïnkaOfhka fuh jvd;a n,mdhs' isxy,

O¾u .%ka: rplhkag we;s tla fpdaokdjla kï lgjyr Ndú;fhka ,sùu ksid O¾uh

yE,a¨jg ,laj we;s njhs' ienEjgu thska O¾ufha w¾: oelaùï úlD;s fyda w;sir, lsÍula

jkafka oehs Ydia;%Shj úu¾Ykh l< hq;= fjhs' fuu m¾fhaIK m;%sldfõ wruqK th úuiSuhs'

m%uqL mo( O¾u .%ka:" lgjyr" rpkh" isxyf,ka ,sùu" w¾:" ir, lsÍu

BUSL-NC-2013- 008

New Trends of Sri Lankan Monks’ Protests

Ven. Athale Sumana1

Protests organized and conduct by Buddhist monks are common phenomena in Sri

Lanka. Sri Lankan monks‟ protests have a long history and its effect on the society

has been considerably influential in most of the historically significant conjunctures.

From Colonial periods to today Buddhist monks have being fought against social,

religious and other sorts of injustices society faced with. Many sociological and

anthropological researchers are also done on these phenomena.

However, many crucial changes seem to have occurred the way such protests are

organized, they are conducted and the quality of the participants. There is much

criticism on abusing political power that the Sri Lankan monks historically endowed

with, abusing novice monks for political agendas, being aggressive at the protests, and

protesting for personal agendas etc. It is being questioned by many social groups

including some Buddhist monks themselves. In the researches expect to examine the

motives of the so-called organizers of protests and the socio-ethical influences caused

by such acts. Moreover, an attempt is made to identify the difference between the

historical protests and modern protests of Sri Lankan monks based on the realistic

ground of the Sri Lankan history.

Keywords- monks, protesting, community, group

1 Sub Warden, Bhiksu University of Sri Lanka, Anuradhapura.

41

BUSL-NC-2013- 009

idïm%odhsl Ydiksl pdß;%úê ld,dkqrEmSj fjkiaùfï m%dfhda.sl;ajh ms

42

BUSL-NC-2013- 010

Blog Writing as an Effective Tool for the Propagation of Buddhism

Ven. Nivitigala Sumitta1

Communication today has shattered every impediment on its way making the whole

globe a simple and small place. The article to the science magazine Wireless World by

the world renowned science fiction writer Arthur C. Clerk in 1940s has probably been

the turning point of today´s ultra modern communication advances. Communication

has definitely changed the face of modern day life today with the great shift from

snail mail to electronic mail, from telegrams to sms, from radio to television etc.

Among the many communication tools, Blog Writing is a recent phenomenon yet

very effective when it comes to transferring of various messages to the world at large.

The world today is witnessing millions of blogs which hit the internet thick and fast

with messages of many different subject areas. They are very effective, appealing and

popular forums with diverse and attractive features like colourful pictures, animations

and various comments. They can reach many multitudes of people around the globe in

seconds. People can view them, share them with others, and also comment on them.

Religious blog writing is comparatively a new phenomenon but it has grown really

fast in the recent years with the addition of millions of blogs to the internet.

Particularly the non-Buddhist blogs are very high in comparison to Buddhist blogs.

The main reason for this is the lack of technical knowledge and awareness. This easy

to learn, user friendly method is one of the most effective tools to communicate with

the world at large. With the comprehensive access to electronic gadgets today, if the

Buddhist monks and lay Buddhist scholars take some interest in this field it can be

very useful for propagating Theravada Buddhism both in Sri Lanka and abroad.

This study will be predominantly based on field research such as questionnaires,

interviews, discussions etc. along with some reference to internet and other sources

for conceptual aspects.

Keywords: blog writing, Buddhist monk, Theravada Buddhism, communication,

modern day

1 Senior Lecturer, Department of Languages, Bhiksu University of Sri Lanka, Anuradhapura.

43

BUSL-NC-2013- 011

Y%S ,xldfõ wdrdñl Wreu l

44

BUSL-NC-2013- 012

Jétavanārāma Sanskrit Inscription: A Model of Temple Management

Ven. Dr. Kanumuldeniye Chandasoma 1

Jétavanārāma Sanskrit Inscription has constituted rules and regulations for the

guidance of monks and laymen who had lived within the Buddhist temple premises

during the 9th

and 10th

centuries. The Inscription is very helpful to understand certain

aspects of the monastic life and its administration in ancient Sri Lanka. At present,

Buddhist temples face great problems and difficulties in conducting monastic life and

when leading the lay devotees for the Summum Bonnum of life. The said Inscription

guides us to think the management of temples and regulate the present problems and

difficulties in accordance with the ancient way of Buddhist culture. The Inscription

consists with many ordinances to be followed by monks and laymen. Management at

present plays an important role to create cooperate policy to achieve desired targets.

Organizing, planning, controlling and directing are main pillars of management of any

organization or Institution. Considering the Buddhist Philosophy management for

man and materials is given a prominent place to solve the problems and difficulties.

Followings are the points to be discussed at this juncture.

Monks and their monastic discipline

Lay devotees

Property of temples

State governors and temple-precepts etc.

It can be believed that proper management of temples could be a great and high fact to

empower Theravada Buddhism in Sri Lanka.

Keywords: sanskrit, monks, Buddhist temples, inscriptions, Sri Lanka.

1Senior Lecturer in Sanskrit, Bhiksu University of Sri Lanka, Anuradhapura.

45

BUSL-NC-2013- 013

mqrdK fn!oaO f.dvke.s,s bÈlsrSfï§ fmof¾rejka Ndú; fldg we;s

;dlaIK l%fudamdhka ms

46

wjêfha § fï l%ufõoh fjkia jk w;r Èhr nodu fjkqjg yqKq nodu Ndú;d fldg

nkaOk udOHhka ilia lr f.k ;sfnkqfhaa È.= ld, mßÉfþohla f.dvke.s,s

iq/flk f,i ;dlaIKsl mshjr wkq.ukh lsßfuks'

m%uqL mo( fn!oaO bÈlsÍï" ls`od neiSu md,kh" isria bÈlsßu" lmams,s l%uh" .fvd,la

u; .fvd,la ;eîfï ;dlaIKh

BUSL-NC-2013- 014

Veheragodella: An Ancient Buddhist Site in the North – Central

Province of

Sri Lanka

Dhanushka Kumara Jayaratne1

The Basic objective of this research paper is to describe the archaeological

significance of a newly discovered ancient Buddhist site in north – central province,

Sri Lanka. Veheragodella (latitude715 ft from MSL) is an archaeological site which

includes disturbed remains of a Buddha image, a Stupa, few stone pillars, brickbats

etc. This site is located in the jungle in the vicinity of the village Wayaulpatha. It is

administratively located in the Palugaswewa divisional secretariat in Anuradhapura

district, North – Central province of Sri Lanka. There are two main objectives in this

research. One is to explain the archaeological significance of this place and its

periphery. The second is to summarize the site formation processes which can be

observed from the site and its affect on the archaeological context. Veheragodella and

its adjacent area have a very long history from protohistoric period to date. Field

exploration, personal communication and literature review are the main data

accumulation methods in this research. Data analysis and conclusions in this research

has been done in accordance with a comparative approach. In this study the surface

foot survey method have been used to examine the artifacts and other morphological

characteristics of the site. In addition some theoretical approaches such as

1 Temporary Lecturer, Department of Archaeology, University of Peradeniya.

47

archaeological site formation processes, folklore and legendary studies as well as

ethnographical approaches have been used for this study.

Keywords: Archaeology, disturbances, Formations, Veheragodella,

BUSL-NC-2013- 015

úydria:dkh i;= wm%lg mqiafld< fmd;a t

48

fuu m¾fhaIKfhaoS fmkajd fokq ,nkafka mqiafld< .%ka: kdudj,S úu¾Ykh lsÍu

yd ia:dkSh .fõIK wkqj yÿkd .kq ,enQ úydria:dk i;= mqiafld< fmd;a hï

m%udKhla ms

49

The paper presents the Moonstone of regular semi circle found in the site as one of the

finest examples of Sri Lankan sculptural art. It consists of a row of elephants in the

first line, followed by a rumbling creeper. The band of elephants that proceed in the

same direction has been sculptured with their mahouts. The line of geese in the third

band carries different types of flowers in their beaks. There is no carving of flames in

the final band of the Moonstone of Magul Mahavihara which is very common to the

Anuradhapura period.

This Moonstone which is profusely sculptured and well preserved differs from the

general types Moonstones of Anuradhapura period. The paper discusses the unique

features of the Magul Mahavihara Moonstne, while comparing and contrasting it with

other Moonstones in Sri Lanka.

Keywords: Magul Mahavihara Ancient monastic complex, Pabbata vihara,

Moonstones, Sculptural art

BUSL-NC-2013- 017

—mq[aa[mdm mySkiai- k;aÓ cd.rf;d Nhx˜( mskhs mjhs ÿre l< mqoa.,hdg

iißka ìhla ke;

wdpd¾h f,k., isrsksjdi ysñ1

mq[aa[" mdm" ®dk yd l=i,( nqÿ oyu wkq.ukh lsÍfï§ úfYaIfhka wjfndaO lr .; hq;= ldrKdjla jYfhka mq[aa[ yd l=i, hk ixl,am fol ±laúh yels h' fjkia jQ w¾: folla fuu jpk foflys we;' msk iir meje;au ;yjqre lrhs' l=i,h iir keje;au ;yjqre lrhs' msk muKla fkdj mdm iy OHdk o iir meje;au ;yjqre lrkafkdaa fj;s'fuu mdßNdIsl jpkj, w¾: fm< nqÿ oyu yd wÜGl:d weiqßka úuid ne,Sug fuys§ n,dfmdfrd;a;= fõ'

mq[aa[ hkq ljf¾o@ fmr l< msx we;s nj fuf,dj iem iïm;a ú£ug fya;=jla nj nqÿrÿka olajd we;s whqre —mqífíp l; mq[a[;d˜ hk m%ldYfhka meyeÈ,s fõ' tfiau mrf,dj iem;a jk i;ajhdg ;sfnk tlu msysg msk muKla nj ixhqla; ksldfha uÉPßh iq;%fha§ —mq[aa[dkss mrf,dliañx m;sÜGd fydka;s mdKskx˜hk m%ldYfhkao"

1 l:sldpd¾h" ixialD; wOHhk wxYh" Y%S ,xld fn!oaO yd md,s úYaj úoHd,h" fydaud.u'

50

ixhqla; ksldfha msh iQ;%fha i|yka —ihx l;dks mq[a[dks - ;x ñ;a;x iïmrdhslx˜ hk m%ldYfhkao meyeÈ,s fõ'

msk iir meje;aug Wmldr fõ' È.= l,la iir iem ú¢ñka ÿr .ukla hkakg Wmldr jkafka msk nj fuf;la bÈßm;a l< lreKq u.ska meyeÈ,s úh' tlS lreK Tmamq lsÍug idOl uq,a iQ;% foaYkdj, ksr;=reju yuqfõ'iq;a; ksmd;fha mOdk iq;%fha i|yka jk m%ldYhla uq,skau wm ie,ls,a,g fhduq fõ'ÿIalr l%shdfõ§ fndai;=ka yuqjg meñKs udrhd ldhslj udrdka;sl mSvdjlg m;aj isá fndai;=kag mjikafka YÍrhg ÿla §u w;yer hd. fydaud§ msxlï fldg iqjfia jik f,ihs' túg fndai;=ka mjik ,oafoa —wkqu;af;kms mq[aa f[k w;af:da uhayx k úÊc;s˜ wkqud;% jQ o msklska ;udg jevla fkdue;s njhs'ixhqla; ksldfha mßùuxik iQ;%fhys meyeÈ,s lrk mq[aa[" wmq[aa[" wdfk[ac hkd§yq ixidßl meje;au fjkqfjka fmkSs isák w;r wúÊcd ksfrdaOfhka úoHdj my< jk ksid tys M,hla f,i ta lsisjla wNsixialrKh fkdfldg f,dj lsisfohl fkdwe,Ss úrd.Ss mqoa.,fhl= njg m;ajk nj olajd we;'

l=i,h hkq l=ulao@ zl=i,Z hk moh úúO w¾: f.k fok mohla nj iQ;% yd wgqjd mÍlaId lsÍfï§ meyeÈ,s fõ' §> ksldh wgqjdj jk iqux., ú,diskssfhys zl=i,Z hkakg w¾: 05 la bÈßm;a fldg we;' wdfrda.Hd¾:h" wkjÊcd¾:h" fldai,a, iïN+;d¾:h" ksoaor:d¾:h"iqL úmdld¾:h hkq tu w¾: 5 hs'tfy;a Oïuix.kSS wgqjdj jk w;a:id,skssfhys olajd we;af;a w¾: 4 lss' tkï wdfrda.H" wkjÊc" fþl iy iqL úmdl hk w¾:hs' wdfrda.HdÓ_h i|yka jk ;eka fufiah'

w¾: l:dj, jerÈ w¾: l:k( mq[a[= iy l=i, hk jpk fol idjµ f,i w¾: l:kh lrk wkaou wgqjd mÍlaId lsÍfuka meyeÈ,s fjhs' fuu jpk foflys u f;areu fjkafldg y÷kd .ekSug fkdyelsùu ksid" wgqjdpdÍka jykafia,d fujeks .eg¿jlg uqyqK § we;' mru;a: §mkSs kï úNx. wgqjdfõ" —mq[a[ka;s ,oaO kdux iqpß;x l=i, lïux˜ ^mruF:§mkS" úNx. wgqjdj" 15 msgqj& hhs olajd we;af;a fï ksidh' msk hkq iqpß; l=i, l¾uh hhs ñY% w¾:hla ,nd § we;'

fï wkqj Y%oaOdjka; fn!oaO Y%djlhd mq[a[" mdm" ®dk yd l=i,hkays fjki

y÷kdf.k Nj .uk kj;d,Su msKsi l=i,h u jeäh hq;= nj fuys § ks¾foaY lruq'

m%uqL mo: mq[a[" mdm" ®dk yd l=i,

51

BUSL-NC-2013- 018

Inner Peace of Individual for Building World Peace

Ven. Dr. Moragollagama Uparathana1

Inner peace or peace of mind according to Buddhism refers to a state of being

mentally and spiritually at peace and being endowed with enough understanding of

reality to keep oneself steadfast and calm in the face of conflicts, problems, scarcities

and hardships. Peace of mind is particularly associated with bliss, happiness, serenity,

calmness and contentment. The ultimate peace of mind, according to Buddhism, is

enlightenment.

Sufferings, problems, worries, stress, unhappiness, anxiety and all other detrimental

mental states overwhelm the mind. When the mind responds to difficulties and

problems with peacefulness those unhealthy states would not be problems for us.

Problems arise only if we respond to them with a negative state of mind.

The mind overwhelmed by the noxious trio – greed, hatred and delusion leads to

uncontrolled insatiable desire for material comforts, wealth, power or fame at the

stake of others‟ lives. Such individuals with deluded mental states beleaguered by

avarice, egoism, conceit, pride and immorality destroy their inner peace and engulf

peace of individuals, families, ethnic groups, nations and eventually the peace of the

whole of humanity.

Individuals endowed with loving-kindness, compassion, altruistic acts, understanding,

contentment etc. inculcate inner peace in them and through suppressed greed, hatred

and delusion alleviate others‟ sufferings. Such individuals work towards the

realization of establishing inner peace in daily life and simultaneously contribute to

the realization of the peace of the world.

Hence, the prime purpose of this paper is to expose how inner peace is attained and

how inner peace of individual brings about peace in family life, community life

(especially: social, cultural, political and religious) and ultimately genuine peace in

world.

Keywords: mind, inner peace, noxious –trio, community life

1 Senior Lecturer, Buddhist & Pāli University, Homagama.

52

BUSL-NC-2013- 019

Mettā (in Brahmavihāras) vs Ānāpānasati which

Practice is more frequently mentioned in the Pāli canon and why?

Ven.Deranagala.Kusalagnana1

The practice of loving-kindness meditation can lead you directly to the experience of

nibbāna as one progresses in brahma vihāras: that is, the practice of loving- kindness,

compassion, sympathetic joy and equanimity. The Buddha mentioned this type of

meditation more times than he did “Mindfulness of Breathing” meditation. Therefore,

one may understand how important the Buddha thought it was. In modern ways of

counting the words by using “search the word” facility of a software that contain

numerous Pāḷi texts, the word ‘mettā’ exceeds the term ‘ānāpānassati. The term

‘mettā’ appears in one hundred and four texts numbering to three hundred and ninety

two places while the term ‘ānāpānassati’ can be seen only in thirty three texts

numbering to one hundred and nine places. The accusative form, ‘ānāpānasatiṃ’ is

seen only in two texts and in two places whereas the compound ‘mettābhāvanā’

numbers to twenty eight places throughout sixteen texts. The usage ‘ānāpānasati’

(without duplicating the sound s as ‘ssati’) comes to be seen only in one place.

Therefore, if one takes these accounts into consideration, one may understand how

significantly ‘mettā’ is treated in the Pāli literature.

A common myth related to loving kindness meditation is that many teachers won‟t

give thorough attention to loving kindness practice assuming that this practice alone

does not directly lead the meditation practitioner to the experience of the bliss of

nibbāna. They would instruct their students to practice a little bit of loving kindness

meditation accompanied with asubha (repulsiveness of the body) or contemplating on

the qualities of the Buddha (buddhānussati) as an aid to / prior to the main meditation,

that is, more frequently, the „mindfulness of breathing‟ (ānāpānasati) as the object of

meditation. Where does this idea come from?

1 Lecturer, Sri Lanka International Buddhist Academy, Pallekale, Kandy.

53

The commentary says “although one makes efforts to attain nibbāna through loving

kindness practice, even when knowing conditioned dhammas thoroughly, still one is

unable to attain nibbāna. The sub-commentary does not promote the idea of the

commentator but says that mettā practice is conducive to arahatship. What maybe

mentioned in the suttas? Of course, let alone the commentary and the sub-

commentary, the suttas do mention that the mettā practice is leading to nibbāna.

When loving-kindness meditation is practiced as part of the brahma vihāras, that kind

of practice will take the meditation practitioner to the „liberation from the beautiful‟

(subha vimokkha) that is the fourth jhāna level or beyond- is where the meditation

practitioner experiences deep states of equanimity in which the potentials to the

beautiful states such as the aråpas are developed. Thus, this paper will address the

views of the aṭṭhakathā and the ṭīkā on mettā practice on its relevance to the path

conducive to nibbāna as well.

However, according to the suttas, without trivializing, the priority given to the mettā

practice is greater than that of the Ānāpānasati practice. The suttas like MN 62 The

Mahārāhulovāda Sutta, MN 27 chulahatthipadopama Sutta, MN 48 Kosambhiya

Sutta, MN 77 Mahā Sakuludayī Sutta, SN Mettāsahagata Sutta, AN 3. 65 Kālāma

Sutta, AN 4. 50 Upakkhilesa Sutta, Karaṇīyametta Sutta in Sutta Nipāta and AN. 11.

16 Mettānisaṃsa Sutta bear numerous explanations into this.

Thus, this paper examines the frequency and importance of the practice of loving

kindness meditation while shedding light on the relevance of mettā bhāvanā towards

the path conducive to nibbāna as recorded in the Pāli canon.

Keywords: Mettā, Ānāpānassati, Brahma vihāras, Nibbāna

54

BUSL-NC-2013- 020

Mettā Bhāvanā – A Popular Method of Meditation in Sri Lanka

Professor Ratna Wijetunge1

My aim in this paper is to examine the significance of mettā bhāvanā and how it

became a popular method of meditation in Sri Lanka today. Further the procedure of

developing it for creating a disciplined and peaceful society which will be free from

conflicts, fear and anxiety too will be discussed. Mettā bhāvanā was practiced in Sri

Lanka during the past and it has become one of the popular practices of Buddhist

meditation in the island. Buddhist monks include Metta Sutta as one of the sutras in

their regular Paritta chanting. Mettā Bhāvanā has been fully explained by the Elder

Buddhaghosa in his book Visuddhi Magga. Accordingly The practitioner must first

develop mettā continuously up on oneself. Then, it should be developed towards a

very good friend, a neutral person and an enemy. There after the Mettā should be

cultivated in twenty two ways as explained in Paţisambhidā Magga. These twenty

two ways are divided into three main categories as follows: five ways of unspecified

perversion (anodhiso pharaņā mettā), seven ways of specified perversion (odhiso

pharaņā mettā četovimutti) and ten ways of directional perversion (disā

pharaņāmettā). Its superiority is indicated in Dhammasaŋgaņippakaraňa too.

According to this text Mettā bhāvanā is a wholesome root associated with non-hatred.

It has been said in both Mettasutta and Majjhima Nikāya that the practitioner of mettā

would enter the path to the company of Brahma. The procedure of cultivating Mettā

has been explained in Metta Sutta. In this Sutta the Mettā meditation has been

described in detail by dividing living beings into different categories. The greatness of

Mettā meditation has been explained in the Čunda Kammāra Sutta of Aŋguttara

Nikāya. The merits of Mettā Bhāvanā have been narrated in the Mettānisaŋsa Sutta as

sleeping in comfort (sukhaŋ supati) etc. In conclusion I would like to state that the

governing authorities and citizens in different countries of the world should develop

Mettā if they need to live peacefully without the fear of arms struggles and of death.

Keywords: mettā, conflicts, anxiety, society, impermanent

1 Postgraduate Institute of Pali and Buddhist Studies,University of Kelaniya, Sri Lanka.

55

BUSL-NC-2013- 021

How Can Upādāna Be Released through Vipassanā Meditation?

Ven. Bhikkhuni Anula Devi1

Removing suffering is always the main target of the living beings. The Buddha at last

achieved the cessation of suffering and he declared in his first sermon: “In short, the

Five Aggregates affected by clinging are suffering / saṃkhittena

pañcupādānakkhandhā dukkhā. So, dropping clinging/upādāna should be the core of

the Buddhist practice. Here we become very curious about the real meaning or the

state of “clinging/upādāna”. Then through Bhikkhuni Dhammadinnā we can find the

definition about “clinging” in Cùavedalla Sutta: It is whatever desire and lust in

regard to the five aggregates affected by clinging that is the clinging there / pañcasu

upādānakkhandhesu chandarāgo taṃ tattha upādāna. While we are living with our six

sense organs it appears to be impossible because our life is continued by the five

aggregates themselves. Then how can we go beyond all kinds of desire and lust ?

Here is the greatness of vipassana meditation which makes this possible.

Consciousness always arises automatically when it comes into contact with external

objects. Then naturally the rest of the four other aggregates come into existence

simultaneously. Here, we just observe arisen consciousness with the next

consciousness. When the subsequent consciousness as sati deliberately drops the prior

consciousness, then, only at that moment can we be away from desire and lust. This is

the skill in meditation. So in vipassana meditation, the emphasis is put on the

mindfulness of the rising and falling of objects or more exactly, on the appearing and

disappearing of consciousness which will result in the cessation of consciousness.

Key words: Removing suffering, dropping clinging, upādāna, the Five

Aggregates, the core of the Buddhist practice, vipassana, consciousness

1 PhD Candidate, Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri

Lanka.

56

BUSL-NC-2013- 022

The Utility of Buddhist Psycho-Linguistic Therapeutic Techniques

for Counseling

Ven. Kirimetiyawe Dhammasiri1

Language is a sophisticated media of influencing human thoughts from generation to

generation in human history. And language is a sharp tool for shaping the behavioral

patterns of human beings. This research will examine Buddhist approach to

psycholinguistic Therapeutic Techniques in the process of counseling and this study is

based on canonical texts in Buddhism. When we examine the teachings of Buddhism,

it is possible to notice the use of words with double meaning among the Buddha‟s

teachings. The Buddha has used on many occasions double meaning words for the

purpose of counseling people. It is reasonable to say that the double meaning terms or

verbal expressions of the Buddha show some sort of psycholinguistic therapeutic

character.

As an example, the Buddhist psycholinguistic therapeutic treatment techniques can be

seen in the story of Angulimala, Patacara and Kisagotami etc. Three of these

characters were faced with sorrowful situations at the time of Buddha. The Buddha

has used psycholinguistic techniques in order to bring back normalcy to Angulimala's

mentality and others too. The Buddha has frequently used 'psychological metaphors

and double meaning sentences when he needed to bring about understanding

regarding something in the mind of the person he was counseling. For example, the

Buddha asked Kisagotami to bring mustard seed from a house where nobody is dead.

On other occasion, when Angulimala chased after the Buddha yelling at the Buddha to

stop the Buddha, while continuing Buddha's walking, replied that he has stopped

already and retorted 'do not you want to stop? Hearing this, the bandit was puzzled,

because he was asked to stop while he was not walking and because the Buddha said

he has stopped while he was still walking.

1 Probasonary Lecturer, Department of Buddhist Studies and Pali, Bhiksu University of Sri Lanka, Anuradhapura.

57

When we consider the above stories it is possible to understand the fact that

Buddhism has used a variety of psycholinguistic therapeutic techniques. Taking this

matter into account, this research will expect to examine new avenues of counseling

for clients using psycholinguistic methods.

Keywords: psycho-linguistic-psychotherapy, Buddha, psychology, Angulimala,

metaphors

BUSL-NC-2013- 023

;%smsglh wdrCId lsÍfuys,d jdÑl iïm%odfha Ndú;h l%u ms

58

m%dfhda.slj f,djg fmkajd § ;sfí' ;%smsgld.; j¾.SlrKh yd iQ;% wdlD;sfha olakg

,efnk .%ka: ú{dmk ,CIK fuys § uekúka úuik ,§' fuu oekqu ixúOdk

Wml%u ksid iQ;% lgmdvï lsÍug yd u;l ;nd .ekSug jvd myiq úh' iQ;%j,

olakg ,efnk mqkrela; l%uh ksid tys wka;¾.;h .s,syS hd fkd § wLKavj tajd

iÊCOdhkfhka mj;ajd .ekSug yelshdj we;s úh' úYd, iQ;% ixLHdjla iys;

;%smsglh wka;¾.;fha lsisÿ fjkila fkdjk f,i §¾> ld,hla wdrCId lsÍfï

wNsfhda.h Y%djlhka úiska oekqu ixúOdk Wml%u Ndú; fldg úi|d .;a nj meyeÈ,s

fõ'

fuu wOHhkfha § ;%smsgld.; j¾.SlrKh" iQ;%j, wdlD;sh ,CIK" NdKl iïm%odh

yd jdÑl iïm%odfha oekqu ms

59

tipiṭaka. As a consequence of this, the knowledge of Buddhist texts is decreasing ever

than before among the Buddhist monks.

At present, there are many threats for Buddhism in the country. Other religious sects

invade our culture while some groups of sects who claim as Buddhists distort

Buddhist doctrine. Some group of monks reject a part of tipiṭaka and some lay people

appear as the Buddhas. According to such a scenario, up-and-coming young Buddhist

monks' knowledge must be improved by using basic Buddhist scriptures. Thereafter,

they will learn how to response to opposite views that are against Buddhism.

Therefore, Monks' education system must be re-scheduled and priority should be

given to Buddhism and Pāli language in Piriven Education and University education.

Although it has new tendency to learn Buddhism in the world there are only few

scholars who have gained enough qualifications to propagate Dhamma in the world. If

we maintain conscious methods to study Buddhism in primary and secondary

education system for monks, it will be the best means to learn Buddhism and Sri

Lanka will be the fertile land for the diffusion of Buddhism to the world.

Keywords: Education, System, tipiṭaka , threats, Pirivena, pali.

BUSL-NC-2013- 025

Empowering of Traditional Monastic Schools in Sri Lanka

Ven. Dr. Kanumuldeniye Chandasoma1

It is heard from every nook and corner of the Island that Mother tongue „Sinhala‟ has

been deteriorated due to lack of language proficiency. This is not only the case with

the Mother tongue but even our sacred languages such as Pali and Sanskrit have been

neglected from further learning. Hence, language competency to be grasped in the

traditional way has been forgotten. It should be stated that our traditional educational

system nurture students with deep knowledge of languages.

1 Senior Lecturer in Sanskrit, Bhiksu University of Sri Lanka, Anuradhapura.

60

The languages Pali and Sanskrit are considered to be the mother languages of Sinhala.

Pali is especially taught and learnt for understanding of Buddhism since ancient time

in Sri Lanka. In the same way, Sanskrit has been incorporated in the curriculum of

traditional Monastic Institutes to produce a learned scholar. It is mainly expected to

give a deep knowledge on Buddhist Philosophy and culture and at the same time

reader is able to learn proper spelling and pronunciation of words. Meanwhile,

learners‟ vocabulary was high and exalted. Considering Sanskrit, there is a set of

books called „A Collection of Temple Books‟ that was written in Sanskrit. To name

few of them,

Buddhagadya and Sakaskada

Nāmāśta śatakam

Nawarathna

Bhaktiśatakam or Bauddhaśatakam

Anuruddha śatakam

Sūrya śatakam etc.

The main objective of this research is to investigate the present-day Sanskrit

curriculum of the monastic schools and how far student is successful in grasping the

language ability. Again, as Theravada Buddhist country, Sri Lanka should nourish

Sanskrit curriculum to receive a deep knowledge on languages.

Keywords: Sanskrit, Pali, curriculum, monastic Institutes, Tradition

61

BUSL-NC-2013- 026

Impact of Disrobing of Buddhist Monks on Buddhist Education in

Sri Lanka

D.N. Aloysius1

Today, it is a common scene that many Buddhist monks disrobe and go back to their

parents or villages due to their personal and other matters. This number rapidly

increases and approximately 1000 Buddhist monks leave the order annually. This is a

big loss for the country as far as Buddhism is concerned. It is, therefore, very

significant to investigate the issue of disrobing of the Buddhist monks in Sri Lanka,

which adversely affects the Buddhist education. The objective of the present study is

to find out the salient facts regarding the prevalent problem so that the responsible

people will be able to initiate appropriate measures to overcome the issue, which will

most probably result in adverse effects in the future. The methodology used in the

present study was as follows. Interviews, discussions and observations were the tools

used for collecting primary data whereas the articles published in journals, magazines,

newspapers and websites were used for collecting secondary data. It was revealed

through the study that many disrobed monks were found to be in poor families, whose

parents underwent abject poverty and sufferings. Some of their mothers have gone to

the Middle East countries as housewives. Some of their fathers were found to be

masons, carpenters, drivers, labourers, barbers and those who were involved in minor

jobs. In addition to this, some monks disrobe due to the love affairs, which they had

developed while they remained as Bhikkus. And the third reason for the issue is that

they were highly dominated by their high priests and senior monks in the temple. The

fourth reason is that unqualified monks ordain the young Bhikkus. If the above issues

can be solved, the present trend for Buddhist monks to disrobe will stop to some

extent.

Keywords: Buddhist monks, disrobing, adverse effects

1 Lecturer in English, Faculty of Social Sciences and Humanities, Rajarata University of Sri Lanka,

Mihintale

62

BUSL-NC-2013- 027

How to Develop the Ability of Learning English among the Pirivena

Students?

Ven. Galle Dhamminda1

In the pirivena sector, some students are not concerned about their inborntalents.

Traditionally though they have the ability for rote learning sometimes they only

practisefor Pali, Sanskrit and Tipiţaka studies. Here we want to generate those skills

and convert them into the improvement of English knowledge and integrate with

„speakingability‟. Speaking English is one of practical methods which is helpful for

thedevelopment of language skills. How can we practise English during the study

hours? We can use simple vocabulary and conversations. No need to depend on

difficult grammatical components. Firstly, the novices should be made to practisewith

short and interesting conversations to encourage the language ability by the teachers.

Here we introduce some relevant dialogues which tally with the monastic education

and integrate them with writing, reading, listening and speaking. Objectives of the

research would be follows:

01. Improving selected students‟ listening and speaking ability.

02. Introducingeveryday conversations, diagrams, picture descriptions and word

finding whichcan be practised and,

03. Learning of English with special reference to the monastic practices.

In this research we do not completely depend onprimary pirivena English text books,

and my own creative workalso will be used as the practical guides according to the

context.

Findingand improving the potentialof thepirivena students would be beneficial to

handle the English language easily and they can integrate them with reading, listening

and writing skills too.

Our neophytes do not have enough opportunities to learn and practise English. They

learn English amidst many difficulties. This methodology of practicemayguide them

to speak English easily.

Keywords: ‘Speaking’ ability, everyday conversations, pirivena students, monastic

education

1Assistant Lecturer, Department of Pali and Buddhist Studies, University of Peradeniya, Sri Lanka.

63

BUSL-NC-2013- 028

Sinhalese Old Age and the Dimensions of Religiosity

Jayaprasad Welgama1

Propensity to wards religion is a commonly observed reality in old age. Old people

think religion is more important to their lives than young people do (Atchley 1980).

Religion is a broad, pervasive and multi-dimensional phenomenon. Enhanced levels

of religiosity in old age may be due to a number of reasons. Religion in old age can be

a mechanism by which elders retain their losing social interaction, physical and

psychological integrity.

This study examines different levels of religious engagement among elderly

pertaining to diverse aspects of religiosity while positioning their religious practice in

the debate of great and little traditions of Buddhism (Obeyesekere(1983). Temple

attendance, collective rituals, prayers, religious belief, religious knowledge and

spiritual exercise are the different aspects of religion examined. Qualitative interview

and structured questionnaire (N= 400) were the methods of data collection employed.

Research used both quantitative and qualitative techniques.

Research was carried out in five cultural- ecological zones namely urban, semi-urban,

estates, traditional village and colonized schemes. The Accordingly, sample

represented the districts of Colombo, Kalutara, and Ratnapura of Sri Lanka.

Overwhelmingly high majority of elders engaged in religious behavior such as temple

attendance, prayers and other collective rituals while the proportions of elders abide

by the core doctrinal elements of Buddhist great tradition remains relatively low.

Belief and meaning elderly associate with their religious practices vary over a wide

range of experience. Female elders are more religious in comparison. More of urban

and semi-urban elders are sensitive to the ideals of Theravādha Buddhism.

Keywords: religion, old age, social interaction, cultural- ecological zones

1 Department of Social Sciences, Sabaragamuwa University of Sri Lanka.

64

BUSL-NC-2013- 029

iíndij iQ;%d.; wêjdikd myd;ín yd mßjÊckd myd;ín i`oyd wdhq¾fõod.; ioajD;a;h n,mEfõ o@

lr`of.d,af,a fidaNs; ysñ1

wdhq¾fõoh jQl,S mqoa.,hdf.a ldhsl fukau udkisl iqjh we;s lr,Su i`oyd ìys

jQjls' t;=

65

BUSL-NC-2013- 030

An Analytical Study of the Mindfulness in the Suttanta Pitaka

Dr.W.M.S.K.Wijesundara1

Numerous practical instruction are scattered in the Suttanta Pitaka to achieve the final

goal of Nibbāna. Among them respiration mindfulness concentration (Ānāpānasati)

occupies the most prominent and significant place. This has been widely practiced by

the Buddhists throughout history. As a result, the original words of the Buddha on this

subject have been subjected to various interpretations in the hands of ancient as well

as later commentators who are meditation teachers of various Buddhist traditions all

over the world. Hence, a careful analysis of the words of the Buddha on this subject,

keeping in mind the spirit of the Buddha‟s teachings, is timely and of great relevance.

The interpretations of key terms such as parimukham, passambhayaṃ

kāyasaṃskāraṃ etc. in the description of this mode of meditation mainly in the

Ānāpānasati Sutta of the Majjhima Nikāya are to be researched with close reference

to the Visuddhimagga commentary. Moreover, crucial to an understanding of the

prime significance of respiration mindfulness on reading concentration is how the

Four basses of mindfulness (Cattāro Satipaṭṭānaā), viz. the contemplation of the

body, of feeling, of mind, and of mind objects fall under ānāpānasati.

It seems that the Buddha preferred this mode of meditation to others due to its

peculiar qualities which are to be realized directly as well as by reading between the

lines of the relevant Suttas. For example, once, when the monks failed to grasp

correctly the practice of foul meditation, the Buddha described in detail how to

practice respiration mindfulness on reading concentration and listed its numerous

benefits. (Vinaya, Suttavibhanga – Pārājikā III) Further, it would be rather interesting

to note how this simple breathing in and out clears the way for the realization of

impermanence, suffering, and the status of „no-soul‟ (Tilakkhana) and when practiced

in a particular way leads to liberation.

The Buddha has elaborted the gradual spiritual development of the practitioner of

respiration mindfulness on reading concentration. At its last phase, when fully

concentrating on respiration, the practitioner is able to realize the seven enlightenment

1 Senior Lecturer, Department of Classical Language, University of Peradeniya, Sri Lanka.

66

factors (Satta Bojhjangas) by removing the ten kinds of knowledge obstacles

(Dasasaṃyojanas). this description reminds one of the several stages of this physical

and mental development described by the Buddha of which the early stages are not

spiritual but worldly. For instance, one should begin first with four basses of

mindfulness (Kāyānupassanā) and should practice in a sequential order. Thus, this

mode of meditation is relevant and can be practiced by anyone even today more easily

than any other mode of meditation preached by the Buddha.

Keywords: Parimukhaṃ, Passaṃbhayaṃ Kāyasamskāraṃ, Sattāro Satipaṭṭnā,

Tilakkhana, Satta Bojhjangas, Dasasamyojanas, Kāyānupassanā

BUSL-NC-2013- 031

nqoaO pß;h weiqßka .uH jk kdhl;ajh( kdhl;ajh i|yd iuia; moaO;s m%fõYh

uydpd¾h fyauka; fldaÜgj;a;1

kdhl;aj hkq nyq ks¾jdÖ" nyq udkS ixl,amhls' ta ksidfjka úúOdldr jQ

ks¾jpkhka iy kHdhka kdhl;ajh i|yd ixj¾Okh ù we;' fulS fndfyda ixl,am

ixj¾Okh lr we;af;a;a" kHdhka ks¾udKh lr we;af;a;a ngysr mdßißl yd p¾hd

rgdjka mokaï lrf.kh' kdhl;ajh i|yd m

67

nqoaO pß;h úu¾Ikh lrkq ,nk w;S; yd j¾;udk .%ka: Ndú; lrkq ,eîh' ta

wkqj kdhl;ajh i|yd kj Wm - moaO;s y;rla yÿkd.; yelsh' tu Wm - moaO;s

jkqfha ¥ro¾Ykh" wkq.dñlhka" N+ñldjka iy fm!reI;aj yd .;s ,CIKhkah'

kdhl;ajh hkq fulS Wm - moaO;s y;r l%shd;uljk wdldrh jk w;r tu.ska

uekúka kdhl;ajh ks¾jpkh lsÍug yelsfõ' fuu kj kdhl;aj kHdh iuia;

moaO;s m%fõYh f,ig yeÈkaúh yelsh'

m%uqL mo( kdhl;ajh" ¥ro¾Ykh" wkq.dñlhka" N+ñldjka" fm!reI;aj yd .;s ,CIK

BUSL-NC-2013- 032

The Linguistic Importance in the Sequence of Chapters in the

Bālavatāra Depends

Ven. Boralande Dhammaratana1

The Bālāvatāra of Ven. Dhammakitti, is most extensively used as a pāli grammar in

Sri Lanka because it is the best manual so far produced on the Kaccayana

grammatical system. In this research paper my intention is to propose a linguistic

approach about sequence of chapters in the Bālāvatāra. As last stanza point out the

chapters of the Bālāvatāra are : Sandhi (Combination), Nāma (Noun), Samāsa

(Compound), Taddhita (Second derivative), Akhyāta (Verb), Kitaka (Primary

derivative) and Kāraka (Sintax).

Phonology, morphology and syntax are the basic linguistic concepts of the language.

Phonology concerns with the systematic organization of sound in the language.

Morphology is the study of the formation, analysis, description of words and the term

syntax is used to refer directly to the rules and principles of the sentence structure.

In the Bālāvatāra, Sandhi the first chapter is concerned to phonology of the language.

In addition, the Chapters of nāma, samāsa, taddhita, akhyāta and kitaka deal with

morphology of the language. These chapters together discuss: Noun and Verb. Here

Nāma, Samāsa and taddhita can be categorized as noun, as well as verb includes

1 M.phil Candidate, Department of Pali & Buddhist Studies, University of Peradeniya.

68

chapters of akhyāta and kitaka. Kāraka denotes the syntax of the language. All eight

chapters in the Bālāvatāra then cover these three linguistic concepts. Therefore, the

Balavatara can be considered as a linguistic explanation of the language.

Keywords: Bālāvatāra, Phonology, mophology, syntax, kaccāyana

BUSL-NC-2013- 033

md,s wËr ud,dj ;=< ks.a.yS;fhys ia:dkh ms

69

BUSL-NC-2013- 034

ixialD; NdId idys;Hh fmdaIKh úIfhys w;S; ,dxflah .sys-meúÈ úoaj;=kaf.a odhl;ajh

mkduqf¾ iq.;isß ysñ1

fmrÈ. idys;Hd.; fndfyda l,djkays yd od¾Yksl úIhkays kscìu Ndr;h hs' w;S;

ñksidf.a wNHka;r ffp;isl Odrdjka f,dalhdg iïfm%aIKh l< udOHh jQfha

ffjÈl" ud.ë yd ixialD; wdÈ NdId h' ;oa NdId udOHfhka ìys jQ ks¾udK úúO

fCIa;% Tiafia úys§ mj;shs' l,dj" foaYmd,kh" wd¾Ólh" ffjoH úoHdj yd fcHda;sIh

hkq bka lsysmhls' N+f.da,Sh jYfhka Y%S ,xldj bkaÈhdjg ióm j msysgd we;' tneúka

wdl%uK" ixl%uK wdÈ l%fudamdhka yryd bka§h m%jK;d yd ks¾udK ,xldfõ iEu

wxYhla flfrys u n,mEfõ h' ,dxflah úoaj;ayq w;S;fha isg u NdId idys;H

fmdaIKh úIfhys idOkSh odhl;ajhla iemhQy' ta i|yd Ndú; NdId udOHh jQfha

isxy," md,s yd ixialD;h hs' fuys oS w;S; ,dxflah .sys meúÈ úoaj;=ka ixialD; NdId

idys;Hh fmdaIKh úIfhys ±la jQ odhl;ajh úuiSug ,la flf¾'

fuu m¾fhaIKh i|yd m%d:ñl yd oaù;Shsl uQ,dY%h Ndú; flf¾' m%dudKsl úoaj;=ka

iu. lrkq ,nk iïuqL idlÉPd o fuu wOHhkh i|yd fhdod .ekSug wfmaCIs; h'

w;S; ,dxflah .sys-meúÈ úoaj;=ka úiska ixialD; NdIdj uekúka Ndú; fldg úúO

ks¾udK idys;H f,daalhg odhdo lrkq ,en we;' tajd úIh m:h úúO;a;ajhla we;'

idys;Hh" Pkaoia yd w,xldr Ydia;%h" ffjoH Ydia;%h" jHdlrK" o¾Ykh hkq bka

iuyrls' we;eï ks¾udKlrejka ixialD; ñY% isxy, lD;s rpkd lrkq ,en ;sfí' fï

wkqj w;S; ,xldfõ .sys-meúÈ úoaj;=ka ixialD; NdIdj uekúka Ndú; lrñka úYsIag

ks¾udK idys;H f,dalhg odhdo lr we;s neõ fmfkhs'

m%uqL mo( Ndr;h" ixialD;" ks¾udK

1 ksnkaOl" NdId yd ixialD;sl wOHhkdxYh" YS% chj¾Okmqr úYajúoHd,h'

70

BUSL-NC-2013- 035

› ,xldfõ f:rjdo nqÿoyu ia:dms; lsrSfuys,d fou< NdIdfõ Wmfhda.s;djh

mQcH ksú;s., iqñ;a; ysñ1

iqks,a wdßhr;ak2

› ,xldfj f:rjdoS nqÿoyu ia:dms; jQfha uyskaod.ukfha m%;sM,hla f,isks' oSmjHdma;j nqÿoyu me;sr ;snqk o jßkajr we;s jQ mri;+re wl%uK ksid kQ;kfha nqÿ oyu ol+fKa isxy, fn!oaO uyd iudchg muKla isudù we;' bkaÈhdfõ úúO NdIdjka l:dlrk ck lKavdhï fndfyduhls' tfy;a ixialD;sl jYfhka Tjqka tla yQhlska ne£ we;' › ,xldj nyq ydIslh" nyq wd.ñlh ta u; f.dv ke.=Kq nyq ixialD;sl miqìula ks¾udKh ù ;sfí' ksrka;rfhka u cd;sl;ajh yd ixialD;sl miqìu mdol lr.ksñka › ,dxlSh cd;shla f,i tlaj úisSulg jvd fjka fjka ù ðj;aùug ork m%hka;h ;Sj% fjñka mj;s' th lsishï m%udKhlg fyda wju lsÍug kï › ,xldfõ W;=re m

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jákdlula we;' fuu mfhH_IKh i|yd Ydia;S%h .%ka: mßYS,kh fukau fCIa;% wOHhkhla o lsÍug wfmaCId flf¾'

m%uqL mo( YS% ,xldj" isxy," fou

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Apitu ahametaṃ na dhārayāmi. Na eko‟pi tesvantare Sīhaḷa ganthā

upaparikkhitapubbā tesaṃ tesaṃ matamavadhāretuṃ. Ayampanettha attano mati.

Dasama vohārasatavassāyattaṃ Dhampiyā aṭuvā gäṭapadañca dvādasama

vohārasatavassāyattaṃ Jātaka aṭuvā gäṭapadañca upaparikkhante tesu ganthesu Pāli

saddo bhāvitākāraṃ ñātuṃ sakkāti.

Dhammapadaṭṭhakathāya ārambhakagāthāsu āgataṃ tantibhāsanti padaṃ

Sīhaḷabhāsato dassento Dhampiyā aṭuvā gäṭapadakattā ‘Peḷa bas, Magadha bas’

iccādi vākyaṃ likhitapubbaṃ. Ettha tantibhāsanti Buddhavacanassa bhāsaṃ

sandhāya vuttaṃ. Aṭṭhakathānusārena taṃ ‘Magada bas’ iti parivattetvā pariyāya

padenapi atthaṃ vibhāvento ‘Peḷa bas’ iccādi padañca dassitaṃ. Tañhi Dhampiyā

aṭuvā gäṭapadasseva āveṇikaṃ padaṃ. Etaṃ ‘Peḷa bas’ iccādi padaṃ

Jātakaṭṭhakathāya āgatassa (mahāvihāravāsīnaṃ) Vācanāmagganissitanti padassa

atthaṃ vivarento Jātaka aṭuvā geṭapadakattā ‘Pāḷi basa’ vasena vivaritaṃ. Tasmā

tasmiṃ ṭhāne paṭhamatarameva Pāḷī saddassa bhāsatthaṃ gavesitabbanti me mati.

Pamukhapadā: Pāli saddo, Bhāsattho, Jātaka aṭuvā gäṭapadaṃ, Dhampiyā

aṭuvā gäṭapadaṃ, Peḷa bas

BUSL-NC-2013- 037

md,s NdId jHdma;sfhys we;s ÿ¾j,;d ( wkqrdOmqr osia;%slalfha f;dard.;a msrsfjka wdY%fhka

wdpd¾h l,a,xÑfha r;kisß ysñ1

md,s NdIdj jkdys f;j

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b.ekaùfï l%u Ys,amdosh hdj;ald,Sk fkdùu" md,s NdId wNsj¾Okh i|yd ksis jev ms

74

houses filled with domestic violence which has restricted the individual liberty and

harm human dignity. Two research problems were discussed; one is that how does the

Buddhism is practiced in individual‟s day to day lives? Second one is that how does

Buddhism is incorporated in building harmony and violence free in homes and

societies? The study was done in Rassandeniya- GN division in Matara DN division

in Southern Province and data was collected by 30 case studies. Respondents for the

research were 15 males and 15 females. Data was/is analyzed by discourse analysis

methodology.

The Key finding is that they have poor knowledge on core teaching in Buddhism.

Protestant or commercialized Buddhism predominates the daily religious practices of

the individuals and all the „puja‟ is to have the material development more than ever

and none want to have the spiritual development and practice the values of Buddhism.

None of the religious factors such as economic and social status affect in the violated

behavior. As a religious institution, village temple has failed in intervening as a

negotiator in the home based conflicts.

Keywords: domestic violence, victims, Buddhism

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BUSL-NC-2013- 039

l,d imsß i| we;s Èkhg fhdod;sfnk iudkd¾: mo Ndú;h ms

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BUSL-NC-2013- 040

A Problem in Practical Monastic Life

Ven. Athale Sumana

1

Sri Lanka is a Theravada Buddhist country. Theravada tradition gives priority for the

Disciplinary Codes (Vinaya rules) more than other things. Buddhism continues from

generation to generation through reciters. Earlier, there was no recording system. So,

monks had to memorize the teachings of the Buddha by heart. It is important to

memorize the teachings of Buddha. During the famine, Sri Lankan monks protected

the Teaching with difficulty even sacrificing their lives. The memorising of the

doctrine is the heart of the Sri Lankan Theravada tradition.

Most young monks graduated from universities are not only unable to do very

important monastic activities such as reciting Patimokka by heart but some can‟t

reci