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IBCJBS Vol.1, 2019 IBC Journal of Buddhist Studies IBCJBS Volume 1 2019 International Buddhist College, Thailand IBC Journal of Buddhist Studies IBCJBS Advisory Board Venerable Dr Wei Wu Venerable Professor Dr K.L. Dhammajoti Professor Dr Y. Karunadasa Professor Dr Charles Willemen Editor in Chief Kapila Abhayawansa International Buddhist College, Thailand Editorial Board Porntipha Bantomsin, Srinakharinwirot University, Thailand Petrina Coventry, Adelaide University, Australia Toshiichi Endo, University of Hong Kong, Hong Kong Somparn Promta, Chulalongkorn University, Thailand Tavivat Puntarigvivat, Mahidol University, Thailand Fa Qing, International Buddhist College, Thailand G. A. Somarathne, University of Hong Kong, Hong Kong Guang Xing, University of Hong Kong, Hong Kong Peer-Review Board Kapila Abhayawansa, International Buddhist College, Thailand Ãnandajoti Bhikkhu, International Buddhist College, Thailand Pathompong Bodhiprasiddhinand, Mahidol University, Thailand. Petrina Coventry, Adelaide University, Australia Tilak Kariyawasam, International Buddhist College, Thailand Fa Qing, International Buddhist College, Thailand Mattia Salvini, Mahidol University, Thailand Charles Willemen, International Buddhist College, Thailand Editor’s note It is a great pleasure to announce the issuing of the first volume of IBC Journal of Buddhist Studies (IBCJBS), the official Journal of International Buddhist College, on the occasion of the commemoration of its 15th anniversary. The journal aims at the enhancing of research on the wide range of academic disciplines of Buddhist studies such as doctrine, history, culture, ethics, logic, social philosophy and textual and comparative studies pertaining to all Buddhist traditions. International Buddhist College was established 15 years ago with the intention of promoting Buddhist studies paying equal emphasis on all the Buddhist traditions on a non-sectarian basis for the good of many (bahūnam vata atthāya). IBC Journal of Buddhist Studies is an attempt to furthering the services of International Buddhist College through the research studies on various Buddhist academic fields. The first volume of the journal is the starting point in the process of extensive research studies that IBC is looking forward to undertake in many more years to come. IBC Journal of Buddhist Studies is expected to be published annually in two mediums namely, English and Chinese. Therefore, it would be useful for both English and Chinese readers equally. A very large section of Buddhist studies is represented by Chinese Buddhist studies. Through the inclusion of research articles in our journal, it is intended to encourage Chinese Buddhist scholars to make research in the field of Chinese Buddhist studies. The teaching of the Buddha is brightened when it is opened and not when it is being kept concealed. Critical investigation into the teaching of the Buddha would lead the path for the good of many. Therefore, research studies are welcome by Buddhism for its aim is to bring out the fullest benefit of it to mankind. As Buddhist studies represents a vast field of study, there is no doubt that there are many more aspects in Buddhist studies which still need scholarly research by means of which scholars can make their contribution to the academic world. IBC Journal of Buddhist Studies would provide a platform for the Buddhist scholars to come forward and exhibit their research findings. I would like to mention here, with due respect, the most Venerable Dr Wei Wu, the founder and the council chairman of International Buddhist College for his remarkable effort to bring out this first volume of the journal on the occasion of the 15th anniversary of the International Buddhist College. I am extremely grateful and thankful to the scholars who contributed invaluable research papers in Buddhist studies within a very short period of time to make this first volume of IBC Journal of Buddhist Studies a success. My sincere thanks also goes to the members of the board of editors and the board of reviewers for their editing and reviewing respectively, the articles to make the journal more academic. My heartfelt thanks are also extended with gratitude to those who help me in different ways throughout the process of editorial activities of this journal. Prof. Dr Kapila Abhayawansa Editor in Chief Table of Contents Page An Examination of the concepts of Reality and Appearance in Kantian and Buddhist Thoughts …………………………………………….................. 1 Kapila Abhayawansa Orthographical Sanskritisation in the Udãnavarga ………………….……………………………........... 23 Ānandajoti Bhikkhu A Brief Note on the Restoration of the Forest-Monk Tradition in 19th Century in Thailand………............. 37 Pathompong Bodhiprasiddhinand Does Buddhism really promote gender equality? ……………………………………………................ 55 Petrina Coventry Critical Buddhist Studies：The Ancient Ābhidhārmika Standpoint…………..……......................................... 69 KL Dhammajoti The Wandering of the Buddhas: A Commentarial Exposition……………………..…………….............. 79 Gyanabodhi (Sajal Barua) An Exposition of the Cognitive Process of Theravāda Abhidhamma…………………………………........... 97 Wimal Hewamanage The Life Story of Khache Nono, known as Lama Tshulkhrims Nyima, of Ladakh………………….… 111 Lozang Jamspal Early Buddhism: A New Definition…………..…….. 123 Vijitha Kumara Liberation Buddhology – A Thai Global Perspective ………………………………………………........... 137 Tavivat Puntarigvivat The Development of Aśubha Meditation in the Sarvāstivādin Tradition………….…………………. 163 Fa Qing Realities of Human Slavery and Buddhist Theoretical Explanations………………………..…………........ 181 Samantha Rajapaksha Abhidharmadīpa and Vibhāṣāprabhā , on Sāṁkhya: Reconstructing a Lesser-Known Refutation of Pradhāna…….......................................................…. 199 Mattia Salvini The Buddhist Concept of Hospitality: A Value That “Connects” People……………………...………..… 211 G. A. Somaratne An Examination of the Concepts of Reality and Appearance in Kantian and Buddhist Thoughts Kapila Abhayawansa Both Immanuel Kant 1 (1724-1804) and Early Buddhism agree with the view that our sensory experience does not give a real picture of an object. The basis for such a view seems to be almost the same in both philosophies. According to Kant‟s principles pertaining to experience, sensibility2 is the only mental faculty which has an immediate relation with the object. Any other faculty of mind has no ability to maintain an immediate relation with the object. “Objects are given to us by means of sensibility”3 says Kant. Impressions which we receive from the object by means of sensibility are known as sensations. Kant‟s definition of sensation runs as follows: “The effect of an object upon the faculty of representation4, so far as we are affected by it, is sensation.”5 The actual presence of an external object independent of mind is presupposed through the existence of these sensations.6 If there is an object independent of the subject, then there arises a question as to whether this external object becomes an object of our 1 Immanuel Kant, a German philosopher, is considered to be the most influential thinker in modern Western Philosophy. The epistemological principles presented in his monumental work, “Critique of Pure Reason” are quite alien to Western philosophy, but surprisingly akin to Buddhist thought. 2 “The capacity (receptivity) for receiving representations through the mode in which we are affected by objects is entitled sensibility.” C. P. R. A 19. 3 Immanuel Kant, Critique of Pure Reason, Tr. By Norman Kemp Smith, 1978. London: The Macmillan Press Ltd. A 19. 4 Another name for the faculty of sensibility. 5 C. P. R. B 34 – A 20. 6 “Sensation which presupposes the actual presence of the object.” Ibid A 50-B 74. 1 knowledge as it is. Kant gives the answer to this question in the negative. The nature of the object is explained by Kant through his interpretation of the way impressions of the object are given to us by means of sensibility. Every sensation consists of content and form. Out of this, only the content is directly related to the object. This content is received by the mind corresponding to the a priori forms7 existing in the sensibility which, are known as space and time. Mind apprehends any object in the empirical world by means of above mentioned two a priori modes. It is to be emphasized that these two forms are not objective but, subjective. Kant stresses that the forms are given by the mind on the content of sensations which we receive from the objects. If it is so, then our object of sensibility does not show the nature of the external object as it is. In other words, the object of sensibility is not a real reflection of the external object. If both the a priori forms of sensibility are objective, then, the object of sensibility can be considered as something which represents the real picture of the external object. However, the content of sensations is received by the pure intuition of the sensibility under its two a priori modes namely, space and time. Accordingly, representations of the object do not contain anything belonging to the real nature of the object.8 Kant says that there is “merely the appearance of something and the mode in which we are affected by that something” [C. P. R. A 44]. When the mind receives the representation of the object through the a priori concepts (space and time) in the sensibility, this manifold of representation becomes itself the object of our experience. In other words, the object of our knowledge is not the
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