BUDDHA SRAVAKA DHARMAPITHAYA [Cap.386

Total Page:16

File Type:pdf, Size:1020Kb

BUDDHA SRAVAKA DHARMAPITHAYA [Cap.386 BUDDHA SRAVAKA DHARMAPITHAYA [Cap.386 CHAPTER 386 BUDDHA SRAVAKA DHARMAPITHAYA Act AN ACT TO MAKE PROVISION FOR THE ESTABLISHMENT AND REGULATION OF No, 16 of 1968. A UNIVERSITY FOR BHIKKHUS. [31st May, 1968.] Short title. 1. This Act may be cited as the Buddha (d) to sell, hypothecate, lease, exchange Sravaka Dharmapithaya Act. or otherwise dispose of any such property; and PART I (e) to exercise and perform in accordance with the provisions of this Act and of the Statutes and THE BUDDHA SRAVAKA Rules, whenever necessary, all the DHARMAPITHAYA powers and duties conferred or imposed on the University by any of such provisions: Establishment 2. (1) There shall be established a and unitary and residential University for incorporation bhikkhus. The University*, so established, Provided that any sale, hypothecation, of Buddha lease, exchange or other disposition of any Sravaka shall have the name and style of "The such property shall be void if it is made in Dharma- Buddha Sravaka Dharmapithaya ". pithaya. contravention of any restriction, condition or prohibition imposed by law or by the (2) The University shall have its seat on instrument by which the property was such site as the Minister may determine by vested in the University. Order published in the Gazette. 3. The objects of the University shall Objects of the be_ University. (3) The Dharmapithadhipati and the members for the time being of the (a) to train bhikkhus in accordance with Anusasaka Mandalaya, the Board of the teachings of the Buddha; Education and Administration and the Dayaka Mandalaya shall be a body (b) to promote meditation among the corporate with perpetual succession and students of the University ; with the same name as that assigned to the (c) to train bhikkhus for the University by subsection (1), and shall have propagation of the teachings of the power in such name— Buddha in Sri Lanka and abroad; to sue and be sued in all courts; (d) to encourage the study of, and (a) research in. Buddhism ; and (b) to have and use a common seal; (e) to promote Buddhist culture. The University shall, subject to the Powers of ths (c) for the purposes of this Act and 4. subject to the Statutes and Rules provisions of this Act and of the Statutes University to purchase, acquire by gift, and Rules, have the power— testamentary disposition or otherwise, take on lease or hire, and (a) to provide for instruction in the hold any movable or immovable following subjects, namely, Sutra, property; Abhidharma, Vinaya, Buddhist * Exempted from the operation of Section 130 (I) and (2) of the Universities Act. XIV/203 Cap.386] BUDDHA SRAVAKA DHARMAPITHAYA Philosophy and Logic, Buddhist (j) to establish and regulate by Statute a History and Culture, Comparative provident fund for the benefit of the Religion and Languages and to officers of the University who are establish in respect of each of such not bhikkhus and of the servants of subjects, or a group of such the University and to make subjects, a Department of Study ; contributions to such fund out of the University Fund ; and (b) to hold examinations for the purpose of ascertaining the persons (k) to do all such other acts incidental to who have acquired proficiency in the powers aforesaid as may be different branches of study; requisite in order to further the objects of the University. (c) to provide post-graduate courses in Dharmaduta Activities and Buddhist Education and for this PART II purpose to co-operate with other Universities or Authorities, in such THE DHARMAPITHADHIPATI AND THE manner and for such purposes as OFFICERS OF THE UNIVERSITY the University may determine ; 5. (1) The Dharmapithadhipati of the TheDharma- (d) to grant and confer such degrees, University shall be an Upasampada bhikkhu pithadhipati. diplomas and other distinctions as who has completed twenty years after under this Act are determined by Upasampada. the Board of Education and Administration and approved by (2) The Dharmapithadhipati shall be the Minister, to and on persons appointed by the Minister out of a panel of who have pursued approved courses at least three names recommended by the of study in the University and who Anusasaka Mandalaya. have passed the necessary examinations of the University; (3) The Dharmapithadhipati shall be a whole-time officer of the University. He (e) to institute such teaching and other shall be a member and the Chairman of the posts or such offices as may be Board of Education and Administration. He necessary for the purposes of the shall be entitled to convene all meetings of University, to make appointments the Board of Education and Administration to such posts or offices and to and shall preside at such meetings. determine the conditions of employment; (4) It shall be the duty of the Dharmapithadhipati to secure that the to confer honorary degrees or other (f) provisions of this Act and of the Statutes distinctions on approved persons; and Rules are duly observed and he shall (g) to erect, equip and maintain for the have and may exercise all such powers as he purposes of the University, libraries may deem necessary for the purpose. and other buildings whether for instructional or residential (5) The Dharmapithadhipati shall give purposes; effect to the decisions made under this Act in regard to the administration of the University, and shall exercise general (h) to manage Halls of Residence for the residence of students of the supervision over the educational University; arrangements of the University. He shall be responsible for the discipline of the (i) to regulate and provide for the University in accordance with this Act and residence, discipline and moral, the Statutes and Rules and shall exercise mental and physical well-being of and perform such other powers and duties officers, teachers, students and as may be conferred or imposed on him by servants of the University; this Act or by Statute or Rule. XIV/204 BUDDHA SRAVAKA DHARMAPITHAYA [Cap.386 (6) The Dharmapithadhipati shall hold 7. The Librarian shall be a whole-time The Librarian. office for a term of five years but may be officer of the University and he shall reappointed in accordance with the exercise and perform such powers and provisions of this section. duties as may be prescribed by Statute or Rule. (7) If any vacancy occurs in the office of Dharmapithadhipati or if the 8. (1) There may be appointed in Other Officers. Dharmapithadhipati, by reason of leave, accordance with the provisions of this Act illness, or other cause, is unable, and of the Statutes and Rules such number temporarily, to perform the duties of his of officers as may be necessary for the office, the Minister may, within fourteen purposes of the University. days of such vacancy or inability, make such arrangements as he may think fit (2) An officer appointed under this for carrying on the office. Until such section shall exercise and perform all such arrangements have been made, the Secretary powers and duties as may be prescribed by of the University shall carry on the routine Statute or Rule. duties of the office. The Secretary 6. (1) The Secretary shall be a whole- PART III of the time officer of the University. He shall be University. the Secretary to the Anusasaka Mandalaya, THE UNIVERSITY AUTHORITIES to the Board of Education and The Authorities of the University Authorities of Administration and to the Dayaka 9. Shall be— the University. Mandalaya. He shall be the chief accounting officer of the University and shall be (i) the Anusasaka Mandalaya; responsible for the proper administration of the moneys and properties of the University (ii) the Board of Education and and in the performance of such duty he shall Administration; and act in conformity with any decision or order made, or any direction given, by the Dayaka (iii) the Dayaka Mandalaya. Mandalaya in respect of the administration of the funds and properties of the 10. (1) The Anusasaka Mandalaya The Anusasaka University. He shall exercise and perform all shall consist of— Mandalaya. such powers and duties as may be conferred or imposed on him by this Act or by Statute (i) the Maha Nayaka Thera of the or Rule. He shall, in addition, assist the Malwatta Chapter of the Siamese Dharmapithadhipati whenever he is called Nikaya; upon to do so. (ii) the Maha Nayaka Thera of the (2) Any fit person who professes Asgiriya Chapter of the Siamese Buddhism and who is not a bhikkhu may be Nikaya; appointed by the Minister as the Secretary of the University for such period as the (iii) the President of the Sri Lanka Minister may determine: Amarapura Mahasangha Sabha; Provided that an officer in the public (iv) the Maha Nayaka Thera of the service shall not be appointed as Secretary Ramanna Nikaya; of the University except with the consent of that officer and the Secretary to the (v) the Nayaka Thera of the Treasury. Anuradhapura Atamasthana; and (3) The provisions of subsection (2) of (vi) not more than three other theras section 18 of the Higher Education Act, nominated by the Minister. No. 20 of 1966*, shall, mutatis mutandis, apply in relation to any officer of the public (2) The Chairman of the Anusasaka service who is appointed as Secretary of the Mandalaya shall be elected by the University. Anusasaka Mandalaya from among its * Repealed by Act No. 1 of 1972, itself repealed by Act No. 16 of 1978. XIV/205 Cap.386] BUDDHA SRAVAKA DHARMAPITHAYA members for the time being and shall hold (b) the Head of each Department of office for three years from the date of such Study in the University; election ; he shall however be eligible for re- election to the office of Chairman.
Recommended publications
  • Samanera-Course-1.Pdf
    Pa-Auk Meditation Centre: Sāmaṇera Course, Lesson 1 Why Ordain? Raṭṭhapāla Sutta • King’s understanding of one’s reasons for ordaining; the 4 kinds of loss: o Loss through ageing o Loss through sickness o Loss of wealth o Loss of relatives • Bhante Raṭṭhapāla’s answer o Life in any world is unstable, it is swept away. o Life in any world has no shelter and no protector. o Life in any world has nothing of its own; one has to leave all and pass on. o Life in any world is incomplete, insatiate, the slave of craving. The Age of a Bhikkhu During the early days of Buddha’s time, all were ordained as Bhikkhu. Later on, the Buddha laid down the rule that before the age of 20, one cannot ordain as a Bhikkhu. Thus, the Sāmaṇera group begins to have a clearer role in the Buddhist hierarchy of training. There is a story behind this rule. The Buddha was staying in Rājagaha. A group of 17 children who were friends had among them Upāli as the leader. Upāli’s parents thought: What kind of livelihood will our Upāli be able to undertake with happiness after we pass on? At first, they thought that it would be beneficial for Upāli to learn writing. Later on, they thought: “If our son writes as a career, his fingers will be tired and he will suffer. It would be beneficial for Upāli to learn mathematics.” Later on, they thought: “If our son learns mathematics, his chest (heart) will be tired and he will suffer.
    [Show full text]
  • Buddhist Pilgrimage
    Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned.
    [Show full text]
  • Com 23 Draft B
    Community Issue 23 - Page 1 Autumn 2005 / 2548 The Upāsaka & Upāsikā Newsletter Issue No. 23 Dagoba at Mahintale Dagoba InIn thisthis issue.......issue....... InIn peoplepeople wewe trusttrust ?? TheThe Temple at Kosgoda The wisdom of the heartheart SicknessSickness——A Teacher AssistedAssisted DyingDying MakingMaking connectionsconnections beyond words BluebellBluebell WalkWalk Community Community Issue 23 - Page 2 In people we trust? Multiculturalism and community relations have been This is a thoroughly uncomfortable position to be in, as much in the news over recent months. The tragedy of anyone who has suffered from arbitrary discrimination can the London bombings and the spotlight this has attest. There is a feeling of helplessness that whatever one thrown on to what is called ‘the Moslem community’ says or does will be misinterpreted. There is a resentment has led me to reflect upon our own Buddhist that one is being treated unfairly. Actions that would pre- ‘community’. Interestingly, the name of this newslet- viously have been taken at face value are now suspected of ter is ‘Community’, and this was chosen in discussion having a hidden agenda in support of one’s group. In this between a number of us, because it reflected our wish situation, rumour and gossip tend to flourish, and attempts to create a supportive and inclusive network of Forest to adopt a more inclusive position may be regarded with Sangha Buddhist practitioners. suspicion, or misinterpreted to fit the stereotype. The AUA is predominantly supported by western Once a community has polarised, it can take a great deal converts to Buddhism. Some of those who frequent of work to re-establish trust.
    [Show full text]
  • The Revival of the Bhikkhunī Order and the Decline of the Sāsana
    Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 20, 2013 The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Re- production in any other format, with the exception of a single copy for pri- vate study, requires the written permission of the author. All enquiries to: [email protected]. The Revival of the Bhikkhunī Order and the Decline of the Sāsana Bhikkhu Anālayo 1 Abstract In this article I study the revival of the bhikkhunī order in the Theravāda traditions and its supposed relation to a decline of the Buddha’s dispensation. Introduction My presentation begins with the contrast between the positive evalua- tion of the existence of an order of bhikkhunīs in early Buddhist discourse and the “prediction of decline,” according to which the establishing of this order would result in a decline of the Buddha’s dispensation (sāsana). Next I survey modern-day apprehensions that the revival of the bhik- khunī order constitutes a “Mahāyāna threat”; and then explore the “Theravāda sense of identity.” In an attempt to cover the legal issue of reviving bhikkhunī ordination in detail, I examine the alternatives of “dual ordination” and “single ordination.” Finally I turn to the current 1 I am indebted to Bhikhu Bodhi, Sāmaṇerī Dhammadinnā, Petra Kieffer-Pülz, Shi Kongmu, Kester Ratcliff and Martin Seeger for commenting on a draft version of the present paper and to Stefano Zacchetti for help in getting a needed publication.
    [Show full text]
  • Buddhist Sangha: Paradigm of the Ideal Human Society
    INFORMATION TO USERS The most advanced technology has been used to photo­ graph and reproduce this manuscript from the microfilm master. UMI films the original text directly from the copy submitted. Thus, some dissertation copies are in typewriter face, while others may be from a computer printer. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyrighted material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are re­ produced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each oversize page is available as one exposure on a standard 35 mm slide or as a 17" x 23" black and white photographic print for an additional charge. Photographs included in the original manuscript have been reproduced xerographically in this copy. 35 mm slides or 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. ■UMIAccessing the World's Information since 1938 300 North Zeeb Road. Ann Arbor, Ml 48106-1346 USA Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Order Number 8814154 The Buddhist Sangha: Paradigm of the ideal human society Putuwax, Sunanda, Ph.D. The American University, 1988 Copyright ©1988 by Putuwar, Sunanda. A ll rights reserved.
    [Show full text]
  • What Buddhists Believe Expanded 4Th Edition
    WhatWhat BuddhistBuddhist BelieveBelieve Expanded 4th Edition Dr. K. Sri Dhammanada HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Published by BUDDHIST MISSIONARY SOCIETY MALAYSIA 123, Jalan Berhala, 50470 Kuala Lumpur, 1st Edition 1964 Malaysia 2nd Edition 1973 Tel: (603) 2274 1889 / 1886 3rd Edition 1982 Fax: (603) 2273 3835 This Expanded Edition 2002 Email: [email protected] © 2002 K Sri Dhammananda All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any in- formation storage and retrieval system, without permission in writing from the publisher. Cover design and layout Sukhi Hotu ISBN 983-40071-2-7 What Buddhists Believe Expanded 4th Edition K Sri Dhammananda BUDDHIST MISSIONARY SOCIETY MALAYSIA This 4th edition of What Buddhists Believe is specially published in conjunction with Venerable Dr K Sri Dhammananda’s 50 Years of Dhammaduta Service in Malaysia and Singapore 1952-2002 (BE 2495-2545) Photo taken three months after his arrival in Malaysia from Sri Lanka, 1952. Contents Forewordxi Preface xiii 1 LIFE AND MESSAGE OF THE BUDDHA CHAPTER 1 Life and Nature of the Buddha Gautama, The Buddha 8 His Renunciation 24 Nature of the Buddha27 Was Buddha an Incarnation of God?32 The Buddha’s Service35 Historical Evidences of the Buddha38 Salvation Through Arahantahood41 Who is a Bodhisatva?43 Attainment of Buddhahood47 Trikaya — The Three Bodies of the Buddha49
    [Show full text]
  • Gender, Lineage, and Localization in Sri Lanka's
    GLOBAL NETWORKS, LOCAL ASPIRATIONS: GENDER, LINEAGE, AND LOCALIZATION IN SRI LANKA’S BHIKKHUNĪ ORDINATION DISPUTE by TYLER A. LEHRER B.A., California State University, Sacramento, 2013 A thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirement for the degree of Master of Arts Department of Religious Studies 2016 This thesis entitled: Global Networks, Local Aspirations: Gender, Lineage, and Localization in Sri Lanka’s Bhikkhunī Ordination Dispute written by Tyler A. Lehrer has been approved for the Department of Religious Studies ________________________________________________________ Dr. Holly Gayley, Committee Chair Assistant Professor, Religious Studies ________________________________________________________ Dr. Deborah Whitehead Associate Professor, Religious Studies ________________________________________________________ Dr. Carla Jones Associate Professor, Anthropology Date _____________________ The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in religious studies. IRB protocol #: 15-0563 iii Lehrer, Tyler A. (M.A., Religious Studies) Global Networks, Local Aspirations: Gender, Lineage, and Localization in Sri Lanka’s Bhikkhunī Ordination Dispute Thesis directed by Assistant Professor Dr. Holly Gayley This thesis investigates many of the figures and events that have made full ordinations of Buddhist nuns (bhikkhunīs) both possible and contested
    [Show full text]
  • The Myth of Mind Transmission— As a Question for The
    Working Paper (subject to change) The Myth of Mind Transmission—as a question for the Formulation of early Chan Buddhism (First Draft) Sing Song Liu 劉興松 Graduate Institute for Religious Studies at National Chèngchì University 國立政治大學宗教研究所 Abstract This paper examines and argues what the early Chan is possible to be formulated. As the study by the western scholar, it is not to be regarded as an independent school, formal social entity or even a tradition, to respond and to offer a better landscape, I suggest to adopt the evolution (or conception) of mind teaching, mind training or even mind theory to define the character of early Chan. In this study, as an attempt, Chan adage “Mind Transmission” is concerned, I’ll conduct the research in two ways, historical and scriptural basis in parallel. … ………….. …..(WORKING PAPER)…………………… I. The Question and the Study of the “Mind Transmission” Before the implications of this catchy or slippery representation, let me present my topic with rephrasing a question: As Dharma is the foremost and above everything in Indian Buddhism as taught by the Buddha, then in Chan evolution, how is Mind Transmission as it claims is related to the Dharma Transmission through dhyāna (meditation)?1 Recently, Robert Sharf in his conference paper “Mindfulness and Mindlessness in Early Chan” questioned that “the textual and doctrinal developments associated with early Chan relatively little has been written on the distinctive meditation practices.” He said that his paper is a preliminary foray into this issue. In the line of development, he also points out that Daoxuan 道宣 (596-667) and Guifeng Zongmi 圭峰宗密 (780-841) “speak a lot about the principles of Chan but say little of Chan practice.”2 This is not a surprise as that is the formal feature, at least in public remarks, Chan intentionally revolved the Indian tradition and is transformed into Chinese indigenous cultural soils to popularize its teachings and practices in 1 The “Dharma” is what we learn from the historical Buddha, especially the experience through his enlightenment.
    [Show full text]
  • Farewell to Venerable K. Sri Dhammananda
    Volume 14 No. 13 Spring 2006 / 2549 On 31 August last, the Most Venerable K Sri Dhammananda Maha Nayaka Thera, Chief High Priest of Malaysia and Singapore passed away peacefully in hospital in Kuala Lumpur, Malaysia. Farewell to Venerable K. Sri Dhammananda from Azlan of The Malay Mail, posted on www.jeffooi.com As a news reporter with The Malay Mail between 1994 and 2005, I met Rev. Dhammananda several times - usually during Wesak Day celebrations he led at the Buddhist Maha Vihara (temple) in Brickfields and a few other occasions. Every time I bumped into him, I only asked a few questions just to get some quotes for my news report. Never did I have a proper conversation with him. I regret that now. I©d like to share what to me was a very special experience during one of my meetings with him. It was on Christmas Day in 1998 when my Assistant News Editor assigned me to cover a Christmas party for some 200 underprivileged children. It was quite a news-worthy item to cover as it was held at the vihara in Brickfields, organised by a group of Christians, the Santa Claus was a Hindu and the contributor for all the balloons adorning the party area was a Muslim! But what I will remember of that day forever was what the Reverend said and did. You see, Dec ©98 was also the month of Ramadhan, where (many) Muslims like me were fasting. By the time I arrived at the vihara, it was 6.30 pm and many children were already playing around, taking photos with Santa and being entertained by a clown, among others.
    [Show full text]
  • A Study of Buddhadāsa Bhikkhu's Concept of Death Before Death
    A Study of Buddhadāsa Bhikkhu’s Concept of Death before Death Supree Kanjanapisarn6 Abstract Since ancient times, death is a mysterious problem that surrounds all human beings. In Buddhist teachings, dread of death can be defeated by facing and understanding the physical body as the characteristics of the Five Aggregates which are not our own selves, and then avoiding attachments by practicing the Noble Eightfold Path. This thesis study proposes the concept of “death before death” taught by Buddhadāsa Bhikkhu as a practice towards achieving the extinction of all defilements and suffering in this life here and now. This concept is known as “the death of attachment to the self-idea of I and mine.” The aim of this study is to study the real meaning of death (maraṇa), to analyze and criticize Buddhadāsa Bhikkhu’s concept of “death before death” as related to nirvana (nibbāna) the supreme goal of Buddhism; and also to compare his demythologization and his own hermeneutic method with the teaching that appears in Buddhist texts. Supree Kanjanapisarn is a Graduate student in Graduate School of Philosophy and Religious Studies, Assumption Univ., Thailand. ([email protected]) International Journal of Buddhist Thought & Culturer February 2012, vol. 18, pp. 159‒70. ⓒ 2012 International Association for Buddhist Thought & Culture The day of submission: 2011.12.28 / Completion of review: 2012.1.9 / Final decision for acceptance: 2012.1.16 160 Supree Kanjanapisarn: A Study of Buddhadāsa Bhikkhu’s Concept of Death before Death This thesis study uses the descriptive and comparative method in order to reflect the ideas of various scholars of anthropology, sociology and phenomenology of religion through aspects of Buddhadāsa Bhikkhu’s thought, in order to build bridges of intra-faith and inter-faith dialogues among people of different religions.
    [Show full text]
  • IAFOR Journal of Cultural Studies Volume 1 – Issue 2 – Autumn 2016
    IAFOR Journal of Cultural Studies Volume 1 – Issue 2 – Autumn 2016 The Rise of Popular Asceticism in Sinhalese Buddhist Culture: Some Significant Concepts and Practices Isha Gamlath Freie Universität Berlin, Germany Abstract The briefest explanation that could be provided for asceticism in the original Theravada Buddhist tradition is that it is a physically and mentally lived enterprise for fulfilling enlightenment (nibbana). As such, the enterprise demands serious practical and intellectual commitment. In total contrast to this original Theravada Buddhist concept of asceticism, a contextual frame of asceticism has been developing in Sinhalese Buddhist culture in recent years. The frame will be defined in the present discussion as ‘popular asceticism’. The frame is profoundly influenced by specific developments in Sinhalese Buddhist culture among which are some noticeable concepts and practices. These concepts and practices are assumed in this discussion as part of an underlying structure of a dynamic historical process which exemplifies a framework involving beliefs and practices of diverse social groups in Sinhalese Buddhist culture. The investigation of the practice of upavasa maghata (abstinence from killing animals on special ceremonial days), spirit worship and the concept of caste will help comprehend their contribution in forming the ‘popular’ ascetic context in Sinhalese Buddhist culture. Keywords: Buddhist religion, Hindu religion, asceticism, Sri Lankan cultural history 23 IAFOR Journal of Cultural Studies Volume 1 – Issue 2 – Autumn 2016 The ascetic culture in the pre-Buddhist and original Buddhist contexts The following account will provide an understanding of the original Theravada Buddhist context of asceticism and how it differs from the popular Sinhalese Buddhist context.
    [Show full text]
  • A Buddhist Perspective
    (2) International Symposium on Education and Global Citizenship: A Buddhist Perspective The 10th of International Celebration on the Occasion of United Day of Vesak 2013 21st - 22nd May, 2013/2556 B.E. Thailand (2) reface MahachulalongkornrajavidyalayaP University (MCU), of which I have the honor of serving as its rector, has been privileged again to witness and play a crucial role in developing and hosting multiple United Nations Day of Vesak celebrations and academic conference for many years, between 2004-2007, and from 2009-2013. For 2013, we are all very grateful to the Royal Thai Government for its constant support, and thank the Thai Supreme Sangha Council for its blessings, guidance and support. We are grateful to the United Nations for recognizing our thrice-sacred Buddhist holy-day. It has been 2556 years since the death of our Great Teacher, and we have gathered here from across the globe, from many nations, to again celebrate the 10th of United Nations Day of Vesak and auspicious the celebration of the 100th of birthday anniversary of His Holiness Somet Phra Nyanasamvary the Supreme Patriarch of Thailand. For the academic affairs this year, there are two panels we invited famous speakers to discuss concerning Buddhist perspective: Education and Global Citizenship: a Buddhist Perspective and Contribution of Buddhist Sangha to Promote Education and Humanity. Because of this, all papers would be published and convey to those who are participating Vesak 2013 under the International Council for Day of Vesak (ICDV), in order to share knowledge and experiences among Buddhists around the world. This publication could not have been possible without the persistence, hard work, and dedication of MCU’s scholars and staff.
    [Show full text]