A Felicitation Volume Presented to the VEN. NĀRADA MAHATHERA
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Remarks About the History of the Sarvāstivāda Buddhism
ROCZNIK ORIENTALISTYCZNY, T. LXVII, Z. 1, 2014, (s. 255–268) CHARLES WILLEMEN Remarks about the History of the Sarvāstivāda Buddhism Abstract Study about the history of a specific Buddhist monastic lineage known as “Sarvāstivāda” based on an overview of the history of its literature. Keywords: Sarvāstivāda, Buddhism, schism, Mahāyāna, Abhidharma, India, Gandhāra All scholars agree that the Sarvāstivāda (“Proclaiming that Everything Exists”) Buddhism was strong in India’s north-western cultural area. All agree that there was the first and seminal schism between the Sthaviravāda and the Mahāsāṅghika. However, many questions still remain to be answered. For instance, when did the first schism take place? Where exactly in India’s north-western area? We know what the Theravāda tradition has to say, but this is the voice of just one Buddhist tradition. Jibin 罽賓 The Chinese term Jibin is used to designate the north-western cultural area of India. For many years it has been maintained by Buddhist scholars that it is a phonetic rendering of a Prakrit word for Kaśmīra. In 2009 Seishi Karashima wrote that Jibin is a Chinese phonetic rendering of Kaśpīr, a Gāndhārī form of Kaśmīra.1 In 1993 Fumio Enomoto postulated that Jibin is a phonetic rendering of Kapiśa (Kāpiśī, Bagram).2 Historians have long held a different view. In his article of 1996 János Harmatta said that in the seventh century Jibin denoted the Kapiśa-Gandhāra area.3 For this opinion he relied on 1 Karashima 2009: 56–57. 2 Enomoto 1993: 265–266. 3 Harmatta (1996) 1999: 371, 373–379. 256 CHARLES WILLEMEN Édouard Chavannes’s work published in 1903. -
Discourses of Ethno-Nationalism and Religious Fundamentalism
DISCOURSES OF ETHNO-NATIONALISM AND RELIGIOUS FUNDAMENTALISM SRI LANKAN DISCOURSES OF ETHNO-NATIONALISM AND RELIGIOUS FUNDAMENTALISM By MYRA SIVALOGANATHAN, B.A. A Thesis Submitted to the School of Graduate Studies In Partial Fulfillment of the Requirements for the Degree Master of Arts McMaster University © Copyright by Myra Sivaloganathan, June 2017 M.A. Thesis – Myra Sivaloganathan; McMaster University – Religious Studies. McMaster University MASTER OF ARTS (2017) Hamilton, Ontario (Religious Studies) TITLE: Sri Lankan Discourses of Ethno-Nationalism and Religious Fundamentalism AUTHOR: Myra Sivaloganathan, B.A. (McGill University) SUPERVISOR: Dr. Mark Rowe NUMBER OF PAGES: v, 91 ii M.A. Thesis – Myra Sivaloganathan; McMaster University – Religious Studies. Abstract In this thesis, I argue that discourses of victimhood, victory, and xenophobia underpin both Sinhalese and Tamil nationalist and religious fundamentalist movements. Ethnic discourse has allowed citizens to affirm collective ideals in the face of disparate experiences, reclaim power and autonomy in contexts of fundamental instability, but has also deepened ethnic divides in the post-war era. In the first chapter, I argue that mutually exclusive narratives of victimhood lie at the root of ethnic solitudes, and provide barriers to mechanisms of transitional justice and memorialization. The second chapter includes an analysis of the politicization of mythic figures and events from the Rāmāyaṇa and Mahāvaṃsa in nationalist discourses of victory, supremacy, and legacy. Finally, in the third chapter, I explore the Liberation Tiger of Tamil Eelam’s (LTTE) rhetoric and symbolism, and contend that a xenophobic discourse of terrorism has been imposed and transferred from Tamil to Muslim minorities. Ultimately, these discourses prevent Sri Lankans from embracing a multi-ethnic and multi- religious nationality, and hinder efforts at transitional justice. -
1 Post-Canonical Buddhist Political Thought
Post-Canonical Buddhist Political Thought: Explaining the Republican Transformation (D02) (conference draft; please do not quote without permission) Matthew J. Moore Associate Professor Dept. of Political Science Cal Poly State University 1 Grand Avenue San Luis Obispo, CA 93407 805-756-2895 [email protected] 1 Introduction In other recent work I have looked at whether normative political theorizing can be found in the texts of Early or Canonical Buddhism, especially the Nikāya collections and the Vinaya texts governing monastic life, since those texts are viewed as authentic and authoritative by all modern sects of Buddhism.1 In this paper I turn to investigate Buddhist normative political theorizing after the early or Canonical period, which (following Collins2 and Bechert3) I treat as beginning during the life of the Buddha (c. sixth-fifth centuries BCE) and ending in the first century BCE, when the Canonical texts were first written down. At first glance this task is impossibly large, as even by the end of the early period Buddhism had already divided into several sects and had begun to develop substantial regional differences. Over the next 2,000 years Buddhism divided into three main sects: Theravada, Mahāyāna, and Vajrayāna. It also developed into numerous local variants as it mixed with various national cultures and evolved under different historical circumstances. To give just one example, the Sri Lankan national epic, the Mahāvaṃsa, is central to Sinhalese Buddhists’ understanding of what Buddhism says about politics and very influential on other Southeast Asian versions of Buddhism, but has no obvious relevance to Buddhists in Tibet or Japan, who in turn have their own texts and traditions. -
Commemoration of the Founder of Amarapura Nikaya
Most venerable Welitara Sri Gnanawimalatissa Maha Thera Commemoration of the Founder of Amarapura Nikaya Message from Agga Maha Panditha Davuldena Gnanissara Maha Message from Agga Maha Panditha, the Most Venerable Kotugoda Dham- Thera - the Uththareethara Mahanayake of the Sri Lanka Amarapura mawasa Anunayake Thero - the Chairman of the Sri Lanka Amarapura Maha Sangha Sabha Maha Sangha Sabha The history that great service to the Buddha Sasana, a The commemo- Sasana of the Most Venerable Welitara Sri any country new monopoly had sprung up and so many ration of great Gnanawimalatissa Thera was showing shines brightly divisions had become apparent. When Theras who had proper directions to the Sinhala, Buddhist from the great threats became apparent, and the Vinaya passed away after people of the Low Country, who had lost deeds of the illus- regulations and the Dhamma regulations doing so much for their way among the Catholic missionaries trious characters were being blatently disregarded, the Most the upliftment of and the so-called up-country high caste that were born in Venerable Dhamarajadhirajaguru Welitara the Sambuddha Sinhala Buddhists. that country. Sri Gnanawimalatissa Maha Thera, a stu- Sasana of Sri Commemorating the Most Venerable Among such dent of the Sangharaja Maha Thero, spear- Lanka is a valuable Welitara Sri Gnanawimalatissa Maha admirable char- headed the movement to clean up the example for the Thero for his yeoman services of peo- acters is the Sasana. Because of the steps he fearlessly monks, laymen, plizing the Buddha Sasana and demo- Most Venerable Dhamarajadhirajaguru took disregarding the threats to his life and the young and the old living in today's soci- cratically distributing the Dhamma to Welitara Sri Gnanawialatissa Maha Thera, limb, a new generation of Sangha was ety. -
Maha Oya Road. 25 Kms SW of Batticaloa
31 Piyangala AS. Rājagalatenna 32068. Near Mayadunna, near Bakiella. North of Uhana, midway along the Amapara - Maha Oya road. 25 kms SW of Batticaloa. Large forest area (1 square mile) bordering a wildlife sanctuary and the extensive ancient Rājagala monastery ruins situated on top of the mountain. Some caves. There is an army camp near the place due to its proximity to LTTE areas. Two monks. The place is supposed to be quite nice. Affiliated to Galdūwa. Veheragala A. Maha Oya. Midway on the Mahiyangana -Batticaloa Road. Ancient cave monastery on a hill 1 km from the Maha Oya hot springs. This used to be an arañña built by Ven. Ambalampitiya Rāhula (the founder of Bowalawatta A.), but it was abandoned after a hurricane destroyed the buildings 15 or so years ago. No monks at present, but there are 4 caves kuñis which are inhabitable and can be repaired. Supposed to be a nice place. Jaffna District. Dambakolapatuna. Keerimalai, Kankasanture. One or two kuñis in quiet dune area near the beach, close to the Navy base to which the kuñi is connected. It is possible to go on piõóapāta in nearby villages. This is supposedly the place where the Sri Mahā Bodhi arrived in Sri Lanka. 30 Mahasudharshana AS. Gadugodawāwa, Pahala-oya-gama, Ūraniya. (Between Mahiyangana and Bibile). Affiliated to Waturawila. Polonaruwa District. The second ancient capital of Sri Lanka. There are quite a few ancient monasteries on the hills and rocks in this area. Hot climate with dry season. Low country with some hills and rock-outcrops. Some large national parks. -
From the Living Fountains of Buddhism
the INTRODUCTION to FROM THE LIVING FOUNTAINS OF BUDDHISM Sri Lankan Support to Pioneering Western Orientalists by ANANDA W. P. GURUGE originally published by The Ministry of Cultural Affairs Colombo 7, Sri Lanka cover photograph: Ven Hikkaḍuwe Śrī Sumaṅgala holding a class at Vidyodaya College circa 1900s 2 “We Europeans must, of course, stand in need of such help as we are so far from the living fountains of Buddhism and so scantily furnished with materials.” – Viggo Fausböll in his letter to Ven. Waskaḍuwe Subhūti Nāyaka Thera on 14th March 1877. 3 “The Western World discovered Pali, and the Buddhist scriptures barely a hundred years ago; Sri Lanka again provided the most material. It was George Turnour’s discovery and translation of the Mahā Vansa, in 1837, which helped scholars working in India to identify King Piyadassi of the inscriptions, which they were trying to decipher, with King Asoka of history. Subsequent advance was made comparatively easy. ‘Vincent Fausböll translated the Dhammapada in 1855 and Robert Caesar Childers, a member of the Ceylon Civil Service as was Turnour, published a Pali-English Dictionary in 1870. They were given considerable help by the Sinhalese Bhikkhus, especially Subhūti and Dhammarama. Dr. Rhys Davids, another member of the Ceylon Civil Service, founded the Pali Text Society in 1881, and with the help of his wife, gradually unveiled to the Western World, the unique and original literature contained in the Buddhist scriptures.” His Excellency J. R. Jayewardene – President of the Democratic Socialist Republic of Sri Lanka: BUDDHIST ESSAYS (First Edition 1942) Fifth Revised Edition 1983: Chapter VI. -
The Book of Protection Paritta
The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera Copyright © 1999 Buddhist Publication Society For free distribution only The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera With a Foreword by V.F. Gunaratna (Retired Public Trustee of Sri Lanka) Copyright © 1999 Buddhist Publication Society Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. This edition was transcribed from the print edition in 1999 by Danuse Murty, with the kind permission of the Buddhist Publication Society. Proofreading by Dr. Gabriel Jivasattha Bittar. 2 'May peace harmonious bless this land; May it be ever free from maladies and war; May there be harvest rich, and increased yield of grain; May everyone delight in righteousness; May no perverted thought find entry to your minds; May all your thoughts e'er pious be and lead to your success religiously.' -- Tibetan Great Yogi, Milarepa * * * Most gratefully and most devotedly dedicated to my departed parents ('Matapitaro pubbacariyati vuccare') -- Anguttara Nikaya, ii. p. 70 3 Be loving and be pitiful And well controlled in virtue’s ways, Strenuous bent upon the goal, And onward ever bravely press. That danger does in dalliance lie -- That earnestness is sure and safe -- This when you see, then cultivate The Eight-fold Path so shall ye realize, So make your own, the Deathless Way. -
Facets-Of-Modern-Ceylon-History-Through-The-Letters-Of-Jeronis-Pieris.Pdf
FACETS OF MODERN CEYLON HISTORY THROUGH THE LETTERS OF JERONIS PIERIS BY MICHAEL ROBERT Hannadige Jeronis Pieris (1829-1894) was educated at the Colombo Academy and thereafter joined his in-laws, the brothers Jeronis and Susew de Soysa, as a manager of their ventures in the Kandyan highlands. Arrack-renter, trader, plantation owner, philanthro- pist and man of letters, his career pro- vides fascinating sidelights on the social and economic history of British Ceylon. Using Jeronis Pieris's letters as a point of departure and assisted by the stock of knowledge he has gather- ed during his researches into the is- land's history, the author analyses several facets of colonial history: the foundations of social dominance within indigenous society in pre-British times; the processes of elite formation in the nineteenth century; the process of Wes- ternisation and the role of indigenous elites as auxiliaries and supporters of the colonial rulers; the events leading to the Kandyan Marriage Ordinance no. 13 of 1859; entrepreneurship; the question of the conflict for land bet- ween coffee planters and villagers in the Kandyan hill-country; and the question whether the expansion of plantations had disastrous effects on the stock of cattle in the Kandyan dis- tricts. This analysis is threaded by in- formation on the Hannadige- Pieris and Warusahannadige de Soysa families and by attention to the various sources available to the historians of nineteenth century Ceylon. FACETS OF MODERN CEYLON HISTORY THROUGH THE LETTERS OF JERONIS PIERIS MICHAEL ROBERTS HANSA PUBLISHERS LIMITED COLOMBO - 3, SKI LANKA (CEYLON) 4975 FIRST PUBLISHED IN 1975 This book is copyright. -
The Decline of Buddhism in India
The Decline of Buddhism in India It is almost impossible to provide a continuous account of the near disappearance of Buddhism from the plains of India. This is primarily so because of the dearth of archaeological material and the stunning silence of the indigenous literature on this subject. Interestingly, the subject itself has remained one of the most neglected topics in the history of India. In this book apart from the history of the decline of Buddhism in India, various issues relating to this decline have been critically examined. Following this methodology, an attempt has been made at a region-wise survey of the decline in Sind, Kashmir, northwestern India, central India, the Deccan, western India, Bengal, Orissa, and Assam, followed by a detailed analysis of the different hypotheses that propose to explain this decline. This is followed by author’s proposed model of decline of Buddhism in India. K.T.S. Sarao is currently Professor and Head of the Department of Buddhist Studies at the University of Delhi. He holds doctoral degrees from the universities of Delhi and Cambridge and an honorary doctorate from the P.S.R. Buddhist University, Phnom Penh. The Decline of Buddhism in India A Fresh Perspective K.T.S. Sarao Munshiram Manoharlal Publishers Pvt. Ltd. ISBN 978-81-215-1241-1 First published 2012 © 2012, Sarao, K.T.S. All rights reserved including those of translation into other languages. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher. -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
Nomenclature of Post Graduate Courses in Buddhist Studies
UNIVERSITY OF JAMMU CHOICE BASED CREDIT SYSTEM FORPOST GRADUATE PROGRAMME IN THE DEPARTMENT OF BUDDHIST STUDIES W.E.F. THE ACADEMIC YEAR 2020-21 Nomenclature of Post Graduate Courses in Buddhist Studies Nomenclature of courses will be done in such a way that the course code will consist of eleven characters. The first character ‘P’ stands for Post Graduate. The second character ‘S’ stands for Semester. Next two characters will denote the Subject Code. Subject Subject Code Buddhist Studies BS Next character will signify the nature of the course. T- Theory Course D- Project based Courses leading to dissertation (e.g. Major, Minor, Mini Project etc.) L- Training S- Independent Study V- Special Topic Lecture Courses Tu- Tutorial The succeeding character will denote whether the course is compulsory “C” or Elective “E”. The next character will denote the Semester Number. For example: 1 will denote Semester— I, and 2 will denote Semester— II Last two characters will denote the paper Number. Nomenclature of P G Courses PSBSTC101 P POST GRADUATE S SEMESTER BS BUDDHIST STUDIES (SUBJECT CODE) T THEORY (NATURE OF COURSE) C COMPULSORY 1 SEMESTER NUMBER 01 PAPER NUMBER O OPEN 1 Semester wise Distribution of Courses and Credits SEMESTER- I (December 2018, 2019, 2020 & 2021) Course code Paper Credits PSBSTC101 History of Buddhism in India 6 PSBSTC102 Fundamentals of Buddhist Philosophy 6 PSBSTC103 Pali Language and History 6 PSBSTC104 Selected Pali Sutta Texts 6 SEMESTER- II (May 2019, 2020 and 2021) Course code Paper Credits PSBSTC201 Vinaya -
Samadhi Journal of the London Buddhist Vihara the First and the Foremost Buddhist Vihara of the Western World Established in 1926 by the Anagarika Dharmapala
SAMADHI JOURNAL OF THE LONDON BUDDHIST VIHARA THE FIRST AND THE FOREMOST BUDDHIST VIHARA OF THE WESTERN WORLD ESTABLISHED IN 1926 BY THE ANAGARIKA DHARMAPALA ISSUE No. 48 & 49 MAY 2016-JAN 2017 B.E. 2560-61 ISSN 1368-1516 SAMVEGA - SPIRITUAL INSPIRATION Ven. B. Seelawimala Nayaka Thera Head of the London Buddhist Vihara he concept of “Saṁvega” in aging... illness... death... sorrow... We need spiritual maturity to see TBuddhism motivates us with defilement, were to seek the aging- properly these bases and the under- spiritual inspiration along the path to less, illness-less, deathless, sorrow- lying realities of impermanence, achieve wisdom, liberating our mind less, unexcelled rest from the yoke: suffering and non-self behind these from suffering.The purpose of this Unbinding?” (MN 26) factors. article is to reflect upon that concept of Saṁvega. In his Treatise on the Paramis, the Saṁvega is also used in a second, commentator Acariya Dhammapala slightly different sense, Samvejani- The term Saṁvega has a deep mean- says that a sense of spiritual urgency ya-tthana, and was used by the Bud- ing in a spiritual sense. It could be is the proximate cause of the perfec- dha to refer to a religious emotion, a moment when we are reminding tion of renunciation (nekkhamma). or feelings of reverence, which could ourselves we are not too late to start This arises when one looks deeply be aroused by visiting one of four a spiritual practice which has been into the general dangers inherent in places connected with important forgotten although it is essential. all conditioned existence within the events in the life of the Buddha: the Saṁvega is used in two senses.