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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 [email protected] 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

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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

02. The Evolution of the Pali Canon (BUSL-NC-2013- 002) - Ven. Dr. Muthukeliyawe Indarathana

03. ixialD; NdId idys;Hfha wdNdih md,s wÜGl:d (BUSL-NC-2013- 003) idys;Hh flfrys n,mEug fya;+ jQ idOl wOHhkhla - fudkrd., kkaoisß ysñ

04. Selling or Being Sold? A Reading of Willy Loman of (BUSL-NC-2013- 004) Arthur Miller‟s Death of a Salesman from a Buddhist Standpoint - Swarnananda Gamage

05. Y%S ,xldfõ md,s uQ, .%ka: ixialrKh iy mßj¾;kh (BUSL-NC-2013- 005) f:rjdoS iïm%odh n,.ekaùu flfrys Wmia:ïNl ù we;s where - wd¾'mS È,aYdka ufkdaÊ rdcmlaI

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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

02. O¾u .%J: isxyf,ka ,sùfï§ lgjyr Ndú;h ms

03. New Trends of Sri Lankan Monks‟ Protests (BUSL-NC-2013- 008) - Ven. Athale Sumana

04. idïm%odhsl Ydiksl pdß;% úê ld,dkqrEmSj fjkiaùfï (BUSL-NC-2013- 009) m%dfhda.sl;ajh ms

05. Blog Writing as an Effective Tool for the Propagation of (BUSL-NC-2013- 010) Buddhism - Ven. Nivitigala Sumitta

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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

02. Jétavanārāma Sanskrit Inscription: A Model of Temple (BUSL-NC-2013- 012) Management - Ven. Dr. Kanumuldeniye Chandasoma

03. mqrdK fn!oaO f.dvke.s,s bÈlsßfï§ fmof¾rejka (BUSL-NC-2013- 013) Ndú; fldg we;s ;dlaIK l%fudamdhka ms

04. Veheragodella: An Ancient Buddhist Site in the North (BUSL-NC-2013- 014) Central Province of Sri Lanka - Dhanushka Kumara Jayaratne

05. úydria:dk i;= wm%lg mqiafld

06 An Unique Moonstone in Magul Mahavihara Ancient (BUSL-NC-2013- 016) Monastic Complex of Eastern Sri Lanka - K.K.D.K. Bowatta

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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 (BUSL-NC-2013- 017) ÿre l< mqoa.,hdg iißka ìhla ke; - wdpd¾h f,k., isßksjdi ysñ

02. Inner Peace of Individual for Building World Peace (BUSL-NC-2013- 018) - Ven. Dr. Moragollagama Uparathana

03. Mettā (in Brahmavihāras) Vs Ānāpānasati Which (BUSL-NC-2013- 019) Practice Is more Frequently Mentioned in the Pāli Canon and Why? - Ven. Derangala Kusalagnana

04. Mettā Bhāvanā – A Popular Method of Meditation in (BUSL-NC-2013- 020) Sri Lanka - Professor Ratna Wijetunge

05. How Can Upādāna be Released through Vipassanā (BUSL-NC-2013- 021) Meditation? - Ven. Bhikkhuni Anula Devi

06 The Utility of Buddhist Psycho-Linguistic Therapeutic (BUSL-NC-2013- 022) Techniques for Counseling - Ven. Kirimetiyawe Dhammasiri

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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 (BUSL-NC-2013- 023) l%u ms

02. Need for a Stable System to Study Tipiṭaka in Pirivena (BUSL-NC-2013- 024) Education - Ven. Kirama Wimalatissa

03. Empowering of Traditional Monastic Schools in Sri (BUSL-NC-2013- 025) Lanka Ven. Dr. Kanumuldeniye Chandasoma

04. Impact of Disrobing of Buddhist Monks on Buddhist (BUSL-NC-2013- 026) Education in Sri Lanka - D.N. Aloysius

05. How to Develop the Ability of Learning English among (BUSL-NC-2013- 027) the Pirivena Students? - Ven. Galle Dhamminda

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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 (BUSL-NC-2013- 028) - Jayaprasad Welgama

02. iíndij iQ;%d.; wêjdikd myd;ín yd mßjÊckd (BUSL-NC-2013- 029) myd;ín i`oyd wdhq¾fõod.; ioajD;a;h n,mEfõ o@ - lr|f.d,af,a fidaNs; ysñ

03. An Analytical Study of the Mindfulness in the Suttanta (BUSL-NC-2013- 030) Pitaka - Dr. W. M. S. K. Wijesundara

04. nqoaO pß;h weiqßka .uH jk kdhl;ajh( kdhl;ajh (BUSL-NC-2013- 031) i|yd iuia; moaO;s m%fõYh - Prof. Hemantha Kottawatta

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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 (BUSL-NC-2013- 032) in the Bālavatāra Depends - Ven. Boralande Dhammaratana

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

03. ixialD; NdId idys;Hh fmdaIKh úIfhys w;S; (BUSL-NC-2013- 034) ,dxflah .sys-meúÈ úoaj;=kaf.a odhl;ajh - mkduqf¾ iq.;isß ysñ

04. › ,xldfõ f:rjdÈ nqÿ oyu ia:dms; lsÍfuys,d fou< (BUSL-NC-2013- 035) NdIdfõ Wmfhda.s;djh - ksú;s., iqñ;a; ysñ iy iqks,a wdßhr;ak

05. Bhāsā Atthe Bhāvito Pāli Saddo : Attano Mati (BUSL-NC-2013- 036) - Ven. Dr. M. Wijithadhamma

06 md,s NdId jHdma;sfhys we;s ÿ¾j,;d( wkqrdOmqr (BUSL-NC-2013- 037) osia;%slalfha f;dard.;a mssrsfjka wdY%fhka - wdpd¾h l,a,xÑfha r;kisß ysñ

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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 (BUSL-NC-2013- 038) - Aruni Samarakoon, Pradeep Uluwaduge and Chandima Jayasena

02. l,d imsß i| we;s Èkhg fhdod ;sfnk iudkd¾: mo (BUSL-NC-2013- 039) Ndú;h ms

03. A Problem in Practical Monastic Life (BUSL-NC-2013- 040) - Athale Sumana

04. Kathaṃ Mayaṃ Bhante Mātugāme (BUSL-NC-2013- 041) Paṭipajjāmāti...Adassanaṃ Ānandoti..... Does this Statement of the Buddha Imply an Anti-Feminist Attitudes? - Ven. Moragaswewe Vijitha

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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 (BUSL-NC-2013- 042) the Teaching Skills of Modern Teacher - Ven. Dr. Waradiwela Wijayasumana

02. Using Computers as a Tool for Enhancing Primary (BUSL-NC-2013- 043) Mathematics in Privena & Schools in North Central Province - Venura Lakshman

03. Use of English for Empowering Theravada Buddhism (BUSL-NC-2013- 044) with Special Reference to Affixation - Ven. Mediyawe Piyarathana

04. The Investigation of Effective Methods in Teacher (BUSL-NC-2013- 045) Professional Development Programs in Sri Lanka - Dr. B.M.S. Bandara

05. Mismatches of Translation Method used in English and (BUSL-NC-2013- 046) Its Effects on Empowering Buddhism - Lalit Premakumara

06. Empowering Sinhala Language Skills of Buddhist (BUSL-NC-2013- 047) Children Using an Action Research Methodology - Walter Seneviratne and Dr. Susila Kumari Embakke

07. A Comparative Study of Library Management Software (BUSL-NC-2013- 048) Packages Being Used in Academic Libraries of Sri Lanka - Kanchana Dehigama

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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 (BUSL-NC-2013- 049) Buddhist Sublime Abodes in Geron-Society - Prof. Kyoung Hee Lee

02. Nj ksfrdaO ud¾.h ms

03. uq,a nqÿiufha i;aNdjfõoh fN!;sljd§ o@ (BUSL-NC-2013- 051) - iqfïO ùrj¾Ok

04. Paṭiccasamuppāda Saddena ke Dhammā Gahetabbā (BUSL-NC-2013- 052) - Hasantha Wasana Samarasinghe

05. ia;S%;ajh iy mqreI;ajh 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; (BUSL-NC-2013- 054) ksmd;fha wÜGl j.a.fha olakg ,efnk whqre - úf,af.dv isßúu, ysñ

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

03. mdi,a isiqkaf.a iodpdr ixj¾Okh¦ nqoaO O¾uh úIh (BUSL-NC-2013- 056) wruqKq pß;dhkh ù we;s wdldrh ms

04. ¥IK yd j[apd ksjdrKh( nqÿoyfï yd Ndr; (BUSL-NC-2013- 057) w¾:Ydia;%Sh újrKhkaf.a iuld,Sk wod<;ajh - cïnq.ymsáfha Oïudf,dal ysñ

05. The Theravada Perspective on the Origin of Ethics (BUSL-NC-2013- 058) - Ven. Dr. Kadawathgama Piyaratana

06. iq;% msglfhys iy mYapd;a fmagl wNsO¾u idys;Hfhys (BUSL-NC-2013- 059) we;=<;a Ñ;a; ú.%yfhys iodpdrd;aul w.h úuid ne,Su - iqis,a ,ika;

07. Cloning and Ethics; A Buddhist Philosophical Approach (BUSL-NC-2013- 060) - Samantha Ilangakoon

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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 (BUSL-NC-2013- 061) the Students - Keerthi Jayawardene and P.P.G. Chamila Siriwardene

02. Empathy as a Means of Developing Harmonious Co- (BUSL-NC-2013- 062) existence From the Buddhist perspective of Attūpamā - D.M. Kumarasinghe

03. Cognitive, Behavioral and Psychotherapeutic Analyses (BUSL-NC-2013- 063) & Methods in Theravāda Buddhism for Mind Development - R. M. Rathnasiri

04. Sati, Saññā, Paññā (BUSL-NC-2013- 064) - Dr. H. M. Mahinda Herath

05. The Complications of Accepting Pabassara-Citta as (BUSL-NC-2013- 065) Bhavaṅga - Ven. Ilukewela Dhammarathana Thero

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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 (BUSL-NC-2013- 066) l%shdldÍ;aj wj.ukfhys,d kQ;k rEmjdyskS udOHfhys n,mEu ms

02. The Buddhist Perspective towards Global Warming (BUSL-NC-2013- 067) - Kavindranath Harshana Munasinghe

03. kQ;k c, mßfNdack .eg¨ úIhfhys Wmfhda.s lr .; (BUSL-NC-2013- 068) yels fn!oaO úi`ÿï - ueáneôfha Oïuisß ysñ

04. iudc ixj¾Okfhys,d udmsh ld¾h Ndrh (BUSL-NC-2013- 069) - n

24

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 (BUSL-NC-2013- 070) Magic: A Comparison

- Ven. Kalalpitiye Sumanasiri

02. Holding Two Opposite Positions on One Issue: (BUSL-NC-2013- 071) Theravada Buddhist Positions on the Social Hierarchy - Ven. Raluwe Padmasiri

03. —mu;a;˜ —mudo˜ hk jpk jHjydrhkays mefkk (BUSL-NC-2013- 072) od¾Yksl yrh - lkafof.or iqkS;r;k ysñ

25

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 (BUSL-NC-2013- 073) Practices of Sri Lanka - Ven. Kirama Wimalatissa

02. IâúO {dkh yd kùk ;dCIKh ms

03. nqÿ oyfï m%pdrhg zzuqyqKqfmd;ZZ (Facebook) fhdodf.k (BUSL-NC-2013- 075) we;s wdldrh ms

26

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 (BUSL-NC-2013- 076) f.dvke.Sug bjy,a jq fn!oaOd.ñl ixl,am ( f;dard.;a ck lú ;=

02. fn!oaO l,dj" .Dyks¾udK Ys,amh yd ;okqnoaO iajNdj (BUSL-NC-2013- 077) O¾uh weoeySu wdY%s; wfn!oaO jia;= úIhka ms

03. wkHd.ñl jdia;=úoHd ,laIK wkqlrKh yd m%isoaO (BUSL-NC-2013- 078) ia:dkj, nqÿms

04. Hierarchy and Dual Opposition in the Buddhist Society (BUSL-NC-2013- 079) - Professor H.M.D.R.Herath

27

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

02. mqrdK nq¥iufha ;s%l=Kdu,h osia;%slalfha m%dfoaYSh (BUSL-NC-2013- 081) jHdma;sh ms

03. The Establishment of Theravada Buddhism in Sri Lanka (BUSL-NC-2013- 082) as Proved By Archaeological Evidences - Ven.Galwewe Wimalakhanthi

04. .sx.`. my< ksïkhg wh;a udfndagqjk geïmsg úydrh (BUSL-NC-2013- 083) ms

05. w;S; Y%S ,xldfõ wd.ñl ixprKh (BUSL-NC-2013- 084) - wdpd¾h pkaÈu fnda.yj;a;

28

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 (BUSL-NC-2013- 085) m%jK;d yd tu pdß;% iún, .ekaùug .; yels l%shdud¾. ljf¾o@ - uydpd¾h w,fyafka.u iqukr;k ysñ

02. jeiShk Y%S ,dxflah fn!oaO úydria:dk iqrCIs; lsÍug (BUSL-NC-2013- 086) .;hq;= iún, l%shd ud¾. - wdpd¾h lkx.uqfõ rdyq, ysñ

03. Y%S ,xldfõ úydria:dkj, úydrdêm;slu iy tys (BUSL-NC-2013- 087) wkqm%dma;sh ;SrKh lsÍfuys,d mokï lr .kakd idOl j¾;udkhg .e,fmao@ - wdKuvqfõ Oïuoiais ysñ

04. kQ;k fn!oaO iudcfhka Èfkka Èk neyerjk wmsia (BUSL-NC-2013- 088) Èúmeje;au - ú,a.uqfõ mshkJo ysñ

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

06. New Electronic Gadgets, Behavioural Changes & (BUSL-NC-2013- 090) Buddhist Monks - Ven. Nivitigala Sumitta

29

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 (BUSL-NC-2013- 091) ne`È fndÿ ck mQcdl¾u ( kqjrl

02. úh

03. New Trends and Changes of Pirith-Chanting Ceremony (BUSL-NC-2013- 093) in Sri Lanka - Ven. Boliyadde Dhammakusala

04. kQ;k O¾u foaYkdjkays kùlrKd;aul ,CIK (BUSL-NC-2013- 094) - läysx., fyauisß ysñ

05. msß;a Ydka;s l¾uh yd .eñ n,s Ydka;s l¾uh w;r (BUSL-NC-2013- 095) mj;akd iuúIu;d ms

06. msß;a foaYkdfõ n,hla ;sfí o@ (BUSL-NC-2013- 096) - oUq,af,a iqfoaj ysñ

30

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 (BUSL-NC-2013- 097) Y%S ,xflah ldka;djka Wfoid fn!oaO ufkda WmfoaYkfha wod<;ajh ( r;akmqr Èia;%slalfha me,auvq,a, m%dfoaYSh f,alï fldÜGdifha wyUq f,i f;dard.;a ks;e;a .íidjka 20 la weiqßka - fk,a,sj, fu;a;dkkao ysñ

02. u;aøjH ÿ¾Ndú; l

03. Comparative Study on Buddhist and Modern (BUSL-NC-2013- 099) Psychological Approaches on Counselling - Dr. H.R. Nishadini Peiris

04. Treatment of Sexual Jealousy in Othello and Jātaka (BUSL-NC-2013- 100) Stories and Overpowering the Emotion through Insights in Theravada Buddhism - Ven. Pusselle Wineetha

05. A Buddhist Challenge to Personality Tests in Western (BUSL-NC-2013-101) Psychology - Ven. Aththaragoda Piyadhamma

06. Buddhist Counseling For Sick People and Nurses (BUSL-NC-2013- 102)

- Ven. Kirimetiyawe Dhammasiri

31

ABSTRACTS OF THE PRESENTATIONS

32

BUSL-NC-2013- 001 lafIfukaøhkaf.a uqla;d,;djodkh ms

iydh uydpd¾h lr.iajefõ úu,dkkao ysñ1

l%sia;=j¾I tfldf

m%uqL mo( wjodk" fCIfukaø" uqla;d,;d" uydhdk úkh msglh

1 NdId wOHhkdxYh" NdId yd ixialD;sl wOHhk mSGh" Y%S ,xld NslaIq úYajúoHd,h" wkqrdOmqr'

33

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.

34

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 ysñ m%Odk wdpd¾hjrekaf.a md,s wÜGl:d iys;Hh fuka u idhKf.a ixialD; NdIH iys;Hhla ms

nqoaOf>daI wdpd¾hka jykafia meúÈ ùug fmr n%dyauK jxYslfhl= ùu' md,s wÜGl:d lrKhg fmr idhK wdpd¾hjrhd ixialD; w¾:l:d rpkd lr ;sîu' md,s NdIdfjka rÑ; jHdlrK" Pkaoia" w,xldr wdÈ .%ka: wgqjdlrKhg fmr fkd ;sîu' wgqjdpd¾h nqoaOf>daI udysñ meúÈ jkakg fmr n%dyauK jxYslfhl= f,i ls%hd ldiqmam;a;s wdÈ .%ka:j, i`oyka fõ' ta uq,dY%hj,g wkqj Wkajykafia n%dyauK jxYslfhl= f,i fõo .%ka: yod

1 isjqjk jir" Ys% chj¾Okmqr úYajúoHd,h'

35 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 Gamage1

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.

36 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

;%smsglh Wfoid ,laÈj oS rÑ; wgqjd" àld" ámamKs" .egmo" ikak wdoS idys;Hh .sys-meúÈ W.;a" nyqY%e; mçjreka ìys lsÍug m%n, odhl;ajhla ,nd fok ,o nj Y%S ,dxlSh f:arjdo iïm%odfhys b;sydifhka meyeÈ,s fõ' tneúka fun`ÿ md,s uQ, .%ka: wkd.;h i|yd ixialrKh lsÍfï yd mßj¾;kh lsÍfï l%shdoduhl wjYH;dj f:arjdo iïm%odh uq, isg u wfmaCId l< lreKls' tu wjYH;dj wjfndaO lr .;a uE;ld,Sk f:arjdo idïm%odhslhka md,s uQ, .%ka: ixialrKh iy mßj¾;k lghq;= bÈßhg f.k hñka Y%S ,xldfõ f:arjdo iïm%odh n,.ekaùug lghq;= l< wjia:d lsysmhla y÷kd.; yels w;r" tajd idrdxY jYfhka fufia bÈßm;a l< yels h'

1. miq.sh Y;j¾Ih wdrïNfhaoS fyajdú;drK Ndrh uÕska md,s wgqjd .%ka: ixialrKh fldg m

1 iyldr lÓldpdhH_" fn!oaO wOHhk tallh" fld

37

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

uyl=Uqlajefõ kkaodf,dal ysñ1 nqÿoyu f,dj mj;sk WNhd¾: isoaêh w;am;a lr§fuys iu;a úYsIag;u b.ekaùula muKla fkdj m%dfhda.sl jeo.;alñka yd iudc wod<;ajfhka ish¨ iudc yd wd.ñl iSudjka wNsnjd mj;skakls' ta w;r Lqoaolksldhd.; .d:d tl;=jla jk cd;lmd

1 m

38 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<;ajh o ;yjqre l< yelsh' ksrjoH fm!oa.,sl Ôú;hla yd idOdrK iudc l%uhla ks¾udKh lr.ekSug nqÿoyu Wmfhda.S lr.; yels wdldrh m%lg lsÍu;a ta i|yd mqoa.,hd yd iudch oekqj;a lsÍfï wjYH;dj;a fuhska fmkajd fokq ,efí' m%uqL mo( idOdrK;ajh" úIu;d" mqoa.,dNs,dI" O¾uh" kS;sh

BUSL-NC-2013- 007 O¾u .%ka: isxyf,ka ,sùfï § lgjyr Ndú;h ms

1 Teminologist, Department of official languages.

39

´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.

40

BUSL-NC-2013- 009 idïm%odhsl Ydiksl pdß;%úê ld,dkqrEmSj fjkiaùfï m%dfhda.sl;ajh ms

Wvq.ïfmd, .=Kdkkao ysñ1 kQ;kfha fndfyda Ydiksl pdß;% úê fjkilg Ndckh j ;sfí' mß;%dK O¾u foaYkd" mxY=l+, pdß;% úê" lÀk mQcd msxlï" idx>Sl odk" O¾u foaYkd l%u" wdÈ idïm%odhsl fn!oaOd.ñl pdß;% úê fnfyúka fjkilg m;aj ;sfí' fuu fjkia ùfï iajrEmh wOHhkh lsÍu fuu m¾fhaIK m;%sldfõ wruqK jkafkah' ft;sydisl hq.fha mej;s fn!oaOd.ñl pdß;% úê ;=< ld,h kue;s m%mxph ndOdjlska f;drj Ndú; l< yelsj mej;sK' ck;d m%idoh yd Od¾ñl m%S;s iqLh fulS idïm%odhsl pdß;% úê ;=

1 fcHIaG lÓldpd¾h" iudÔhúoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NslaIq úYajúoHd,h" wkqrdOmqr'

41

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.

42

BUSL-NC-2013- 011

Y%S ,xldfõ wdrdñl Wreu l

§msld Wohx.kS úfÊ;=x.1 l%sia;= mQ¾j ;=kajk ishjfia § isÿ jQ uyskaod.ukfhka wk;=rej nqÿoyu rdcH wd.u jYfhka furg ia:dms; úh' th j¾Okh lsÍu iy wdrCId lsÍu flfrys rdcH kdhlhd lemjQ w;r fn!oaO Wreuh wdrCId lsÍu msKsi m;ajk md,lhd fn!oaOfhl= úh hq;= nj;a fndaêi;aj .=fKdafma; mqoa.,fhl= úhhq;= nj;a wjOdrKh l< wjia:djkag ksoiqka ft;sydisl" wNsf,aLkd;aul uQ,dY%hhka wOHhkh lsÍfï § meyeÈ,s fjhs' nqÿoyu rdcH wd.u njg m;aùu;a iu`. ta yd ne÷Kq wdrdñl jHqyhka f.dvke`.Su;a ta wdY%s;j NsCIq iudch j¾Okh ùu;a l%ñlj isÿjk wdldrh jgyd.; yels h' ixlS¾K wdrdñl wx. tlaùfuka j¾Okh jQ fn!oaO wdrduhka tajdg wkkH jQ ,CIKhka iys;j furg ia:dms; fjhs' fuu wdrdu ixlS¾K iy ta yd ne¢ j;a ms

1 lÓldpdßKS" mqrdúoHd wOHhkdxYh " Y%S ,xld fn!oaO yd md,s úYajúoHd,h" fydaud.u'

43

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.

44

BUSL-NC-2013- 013 mqrdK fn!oaO f.dvke.s,s bÈlsrSfï§ fmof¾rejka Ndú; fldg we;s ;dlaIK l%fudamdhka msr" ms

1 fcHIaG l:sldpd¾h" mqrdúoHd yd Wreu l

45 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.

46 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

1 mqia;ld,hdêldrs ^je'wd&" YS% ,xld NslaIq úYajúoHd,h" wkqrdOmqr'

47 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

BUSL-NC-2013- 016

An Unique Moonstone in Magul Mahavihara Ancient Monastic Complex of Eastern Sri Lanka

K.K.D.K. Bowatta1

Magul Mahavihara monastic complex belonging to the pabbata vihara tradition is located in Lahugala village, Ampara District, Eastern Province. According to the legends the site is the place where the wedding ceremony of king Kavantissa and Viharamaha Devi had taken place. However, the inscriptions in the temple complex refer to the place as Ruhunu maha vihara and runu maha vihara which was built by King Datusena (6th century A.D.) The monastic complex has been periodically renovated by kings and their consorts including one Vihharamahadevi who live in 14th century.

1 Department of Archaeology, Sir Marcus Fernando Mawatha, Colombo 07.

48

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'

49 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,

50

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.

51

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.

52

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

53

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.

54

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.

55

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.

56

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

jEj, Oïudf,dal ysñ1

mQ¾j ,sÅ; iudcj, f,aLk.; idys;Hhla olakg fkd ,efnk kuqÿ jdÑl idys;H jYfhka ie,lsh yels oekqï iïNdrhla wd.ñl jYfhka mj;ajd f.kú;a we;' fuys § jdÑl iïm%odhg wh;a jQ iqúfYaI l%u oekqu iq/lsj mrmqßka mrmqrg mj;ajdf.k hdu i|yd Ndú; fldg ;sfí' Ndr;Sh fõo idys;Hh jdfpdaoa.; lsÍu i|yd wejeis Ys,am l%u n%dyauK weÿrka úiska YsIHhkag mqyqKq lrk ,§' fï i|yd jdlH" mo" l%u" cgd" ud,d" islaLd" f¾Ld" oajc" okao" r:" >K wd§ jd.a rgd l%u wkq.uKh fldg we;' nqoaO mßks¾jdKfhka miq Wkajykafiaf.a foaYkd ish,a, talrdYS l< uydf;rjreka úiska tajd wLKavj yd ksjerÈj È.= l,la wdrCId lsÍug m%n, jd.a iïm%odhla ìys lrk ,§' Ndr;Sh jdÑl iïm%odfhka wdNdih ,o NdKl kñka ye¢kajQ fuu mrmqr fõoh lg mdvfuys m%ùKhka jQ .Km;skag iu l< yels h' fuu m¾fhaIKfha wruqK jQfha jdÑl iïm%odhla ;=< nqoaO foaYkdj Y;j¾I .Kkdjla iq/lsj mj;ajd .ekSu i|yd wkq.ukh lrk ,o tu oekqu ixúOdk Ys,aml%u úuid ne,Suhs'

hï oekqula ,sÅ;j fyda jdÑlj fyda mj;ajd .ekSu" wdrCId lsÍu yd jHdma; lsÍu oekqu ixúOdkh lsÍu hkqfjka kQ;k oekqu l

1 fcHIaG lÓldpd¾h" iudc úoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'

57 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

BUSL-NC-2013- 024

Need for a Stable System to Study Tipiṭaka in Pirivena Education

Ven. Kirama Wimalatissa1

The entire Buddhist doctrine which has been preserved by Thervāda Buddhist monks over 2557 years comprised in Pāli tipiṭaka. It is said that the tipiṭaka has been continued by Bhānaka traditions through learn by heart until it was written down. The primary objective of them is not limited to just preserve the tipiṭaka but also study the tipiṭaka in depth. Those who want a profound knowledge about Buddhism should study tipiṭaka but at present in Pivriven education system, there is no a systematic method to study tipiṭaka for monks. The text books of Buddhism which have been recommended by Ministry of Education for Pirivena, just only touch surface of Buddhism. Not only primary education but in secondary education, at least even in the university education systems, there does not have a proper method to study Pāli

1 Probationary Lecturer, Department of Buddhist Studies & Pali, Bhiksu University of Sri Lanka, Anuradhapura.

58 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.

59

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

60

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

61

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.

62

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.

63

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;=d; mß

1 iydh lÓldpd¾h" iïNdjH NdId wxYh" fmardfoKsh úYajúoHd,h"

64

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.

65 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

1 udkj iïm;a l

66 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.

67 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

weyef,afmd, uyskao ysñ1 ks.a.yS; hk jpkh md,s NdIdjg wdfõKsl mohls' tys uq,au Ndú;h iuka;mdidÈld úkh wÜGl:dfõ oS yuqqfõ' md,s jHdlrK .%ka:j,oS th nyq,j Ndú;hg meñK we;' iqm%lg md,s jHdlrK lD;shla jk nd,dj;drfhys ks.a.yS;h wx f,i y÷kajd we;' th ;ksj Wiqreúh fkdyels" iajrhla weiqre lrf.k msysgk" is¿ñKla wdldrfhka wCIrhl uqÿfkys fhfok nj jeä ÿrg;a tys oelafõ' tys wjidk woyi ixialD;fhys ìkaÿ ,shk wdldrh wkqj olajk ,oaols' lrK ia:dkh w;yer WÉpdrKh jk fyhska fyda y%iaj iajrhla weiqßka WÉpdrKh jk fyhska ks.a.yS; hk kduh fhfok nj rEmisoaêfha u;h hs' fud.a.,a,dhk jHdlrKfhys ks.a.yS;h zìkaÿjZ jYfhka oelafõ' ixialD; jHdlrK iïm%odh wkqiajdr hk ku fï i|yd fhdodf.k ;sfí' wCIr ud,dj ;=< ks.a.yS;h ia:dk.;j we;af;a iajr jH[ck folg miqj h' ta wkqj th iajr jH[ack folska úhqla; jQ wCIrhla o@ hk .eg¨j u;= l< yelsh' ks.a.yS;h fyda ìkaÿj ms

m%uqL mo( wCIr" ks.a.yS;h" iajr;ajh" jH[ack;ajh" lrK

1 Wmdê wfmaËl" f;jk jir, md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYaj úoHd,h'

68

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'

69

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

,xldj ;=< ls;=Kq iiqk ol=Kq m%foaYhg WÑ;j isxy, yd fou< niskq;a W;=re m%foaYfha yskaÿ ixialD;sl wdNdih ,nñka fou< niskq;a fmdaIKh fjñka mj;S¡ ol=Kq bkaÈhdfõ nqÿoyu ia:dmkh ù ;snqK njg losu ksoiqkls uKsfïL,dhs iy l=Kav,flaIs .%ka:' fï .%ka:oajhu fou< udOHfhka m< jq tajd f,i .sksh yelsh¡ fou< fn!oaO wOHdmk yd ikaksfõokh fmdÿ ckhd w;rg f.k hd hq;=h¡ ta u.ska f:arjdo nqÿoyu m%p,s; lsÍug wjYH há;, myiqlï ks¾udKh fõ¡ fou< yskaÿ oyu;a isxy, nqÿoyu;a w;r fndfyda iudklï we;s ksid .eáulska f;drj ia:dms; lsÍfï yelshdj ;sìu úfYaI;ajhla f,i ie,lsh hq;=h¡ fï lreKq ie,ls,a,g .;a l, W;=re m

1 fcHIaG lÓldpdhH_" NdId wOHhkdxYh" YS% ,xld NsCIq úYaj úoHd,h" wkqrdOmqr' 2 NdIk yd NdId mßj¾;l - W;=re m

70 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<" fn!oaO" yskaÿ'

BUSL-NC-2013- 036

Bhāsā Atthe Bhāvito Pāli Saddo : Attano Mati

Ven. Dr. M. Wijithadhamma1

Bhāsā atthe bhāvitassa Pāli saddassa nippatti anekākārena vivaritā bahūhi paṇḍitavarehi gata-saṃvaccharesu. Ekacce muddhaja lakārena ca tadaññe dantaja lakārena ca saddhiṃ Pāḷīti vā Pālīti vā etaṃ saddaṃ yojenti. Majjhimanikāyaṭṭhakathā Ṭīkāya āgatanayena Pa āḷīti saddadvatato Pāḷi saddo nippanno. Bhāratadesajo Bhikkhu Jagadīso Kassapasso Pāli saddassa porāṇatamaṃ rūpaṃ Pariyāya saddato labbhatīti vadati. So Theravaro Asoka mahārañño Bhābrū nāma silālekhanato ‘etāni bhaṃte dhaṃmapaliyāyāni ichāmi’ iccādini nidassanāni uddharitvā dassito‟tthi. R. Siddhattho nāma Sirilaṅkiko paṇḍito mahātthero Sakkatabhāsāya „Pāṭha‟ saddato „Pāli‟ saddaṃ uppannanti sallakkheti. Tassa mataṃ vidūhi sambhāvatanti veditabbaṃ. Paṅktīti Sakkata saddo „Pāli‟ saddassa mūlanti sallakkhetvā Vidhurasekharo Bhaṭṭācariyo ekaṃ matantaraṃ uppāditaṃ. German jātiko Max Walleser nāma paṇḍito „Pāṭhalī‟ saddānusārena Pāli saddassa nippattiṃ gavesito. E.J. Thomas mahāsayassa matiyā Pāli saddo „Prākṛta‟ saddamhā uppanno. Vaskadugāmajo Siri Subhūti mahāttherapādena Pā rakkhaṇe dhātuyā kattukārake ḷa paccayaṃ katvā Pāḷi saddao sādhitao. B.C. Law nāma paṇḍito etādisaṃ pañhaṃ pucchitamatthi ke paṭhamataraṃ „Pālibhāsā‟ti voharitā Yuropīyā paṇḍitā udāhu Laṅkāvāsino bhikkhūti vā. Laṅkādīpe paṇḍitā bhāsatthe Pāli saddassa paṭhamataraṃ yojanaṃ teḷasame vohārasatavasse Vedehattherena racitasmiṃ Rasavāhinī nāma pakaraṇe dissateti saddahanti. Vācenti. Tathā lekhanesupi ṭhapenti.

1 Jeṭṭha kathikācariyo, Pāli Sogata Ajjhayanāṃso, Sri Jayavaḍḍhanapura Vissavijjālayo, Siri Lankā

71

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

1 fcHIaG lÓldpd¾h" m%dfhda.sl fn!oaO wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'

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

BUSL-NC-2013- 038

Buddhism in Domestic Life

Aruni Samarakoon1 Pradeep Uluwaduge2 Chandima Jayasena3

Domestic violence is one of the forms of violence against humanity. Statistics in contemporary society reveals that, both males and females are subjected to domestic violence in every corner of the world. Civilized democratic state and society makes and implements the rules and regulations against this type of violence although still as reported several occasions about damaging the virtues of humanity and placing of domestic violence in society. Sri Lanka is one of the countries which follows anti violence rules and regulations and attempts to protect the Sri Lankans from violence designed by state against citizens as well as individuals against another one. Other than law factors, the rulers used the religious approach to address the domestic violence although the reality is far away from the target goals.

The role of any religion in general and Buddhism in particular, domestic violence can be discussed in two ways. One is that all the religions trained their followers to have peaceful spiritual development. Buddhism highlighted the self-disciplines and self- control of human life from the point of five precepts to the deep understanding of „chatu- ariya saccha‟ and it paves the way to construct the positive relationships with others and have harmony and reconciliation in the private and public domains.

The research problem is that, even though as a society which spends all the time on following the Buddhist teaching on non-violence, there is a number of Buddhist

1 Lecturer- Department of Economics- University of Ruhuna. 2 Lecturer- Department of Humanities and Social sciences- Sabaragamua University of Sri Lanka. 3 Postgraduate Student- University of Delhi.

73 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

74

BUSL-NC-2013- 039 l,d imsß i| we;s Èkhg fhdod;sfnk iudkd¾: mo Ndú;h ms

lyg.iaÈ.s,sfha Oïur;k ysñ1 pkaø udi l%ufhka Y=la, fyj;a i| jefvk w¾O udifha mif

;jo merKs YS,d f,aLk yS o fï ms

1 lÓldpd¾h" m%dfhda.sl fn!oaO wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'

75

BUSL-NC-2013- 040

A Problem in Practical Monastic Life

Ven. Athale Sumana1

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 recite even by referring text books. This is the time of Katina ceremony period. In every temple once a year, there is Katina Puja. Katina robes have to be given to the suitable monks. At that occasion, monks recite Pali verse mostly by heart. Many young monks find it difficult to do it. Some young monks can‟t recite common Chanting of Pirith. Some can't read the Suttas on olla leaves. It is a tradition to declare of self purification (Āpatti Arochana) before going to (Chaptering house), the place where monks gather to perform Vinaya Kamma. They find difficult to recall declaring of self purification in Pali. Once a year in Sri Lankan monk community engages in the Poya Vinaya activities. But, according to Vinaya rule, it must be performed twice a month. However, in Sri Lankan tradition, it is very important for Vinaya. Senior monks even without formal education certificates can perform these monastic Vinya Kammas in a most successful manner. Therefore monks must be awareness of this problem.

The goal of this paper is to find why these problems occur in monk society, why we concern these problems and how elderly monks can do these practically very well

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

76 though they donot have any formal education certificate. What is the bad effect of this trend? Then, how can we solve this problem?

Keywords: Monastic life, Monks, Sri Lankan Buddhism, Vinaya.

BUSL-NC-2013- 041

Kathaṃ Mayaṃ Bhante Mātugāme Paṭipajjāmāti...Adassanaṃ Ānandoti..... Does this Statement of the Buddha Imply an Anti Feminist Attitudes?

Ven. Moragaswewe Vijitha1

This abstracttalks about anopen for debate statement of the Buddha that found in the Mahāparinibbāna Sutta of the Dīgha Nikāya.The Mahāparinibbāna Sutta records what happened in the last days of the life of the Buddha. This is the longest discourse of the Dīgha Nikāya. In this particular Sutta, we come across a very brief conversation between the Buddha and his attendant ,the Venerable Ānanda. He asks the Buddha how the monks should behave towards womenfolk. The Buddha replies him thus:

"How are we to conduct ourselves, Master, with regard to womenfolk". (kathaṃ mayaṃ bhante mātugāme paṭipajjāmāti)

"As not seeing them, Ānanda." (adassanaṃ Ānandoti)

"But if we should see them, what are we to do?" (dassane bhagavā sati katham paṭipajjitabbanti)

"No talking, Ānanda." (anālāpo Ānandoti)

"But if they should speak to us, Master, what are we to do?" (ālapantena pana bhante kathaṃ paṭipajjitabbanti?)

1 Assistant Lecturer, Department of Pāli & Buddhist Studies,University of Peradeniya.

77

"Keep wide awake, Ānanda." (sati Ānanda upaṭṭhāpetabbāti) (D. II, PTS., p154) This saying of the Buddha appears suddenly in the Sutta after mentioning of the list of four sacred places that should be visited by a faithful follower.Venerable Ānanda's this querywithout any relevance to the narrative.

When we make a close inquiry into the first and the second replies of the Buddha, it is obvious that the Buddha wanted the monks to keep away from any communication with women kind. But the Buddha's third reply is quite puzzling. He reminds the monks to be mindful when they communicate with womenfolk. In the Aṇguttara Nikāya, too, this kind of statement isfound. What does the entire conversation implyto us? This implies the traditional Indian outlook on women inherited by Indian society in general, does not it? Taking into consideration this saying of the Buddha, without any hesitation, anyone can recognize the Buddha as a misogynist. Are these words really declared by the Buddha himself or are they later compilation of some anti- feminist monks? These statementsseem to go against the original Buddhist teachings. It is our duty to seek the hidden reality behind of this statement ascribed to the Buddha.

Keywords: The Buddha, Mahāparinibbāna Sutta, womenfolk, ascetic misogyny, Buddhist Society

78

BUSL-NC-2013- 042

The Utility of Buddhist Theory of Instruction to Enhance the Teaching Skills of Modern Teacher

Ven. Dr. WaradiwelaWijayasumana1

Out of all streams of religious thoughts in the world, Buddhism exells in its educational value. The early Buddhists texts are full of educational concepts and; reveal the importance of the teacher's role & principles of teaching. The Buddha's ability & vision as the greatest teacher of God and men can be utilized for empowering the role of teacher in the modern day.

According to the texts of Sutta Pitaka, the Buddha's approach for teaching emphasis that there are certain essential preliminaries a teacher has to fulfill his actual tasks of imparting knowledge. Some of them are follows; to have rapport or empathy between teacher and the student, the choice of a lesson and its logical organization, skill of analysis of concepts, Introducing a lesson in a logical way and introducing sound principles of learning such as

Suta, (Listning), Dhata, (Retention), Paricita, (Practice), Manasānupekkhitha, (Reflection), Suppatividdha,(Comprehension)

According to Buddhist pedagogy, the effectiveness of learning process partly depends on the teacher himself and partly on his way of teaching. The teacher is looked upon as the path finder and his method is the key that unlocks the door to new knowledge.So, the pedagogy (way of teaching) in as important as the teacher himself.

The principles of teaching in the Buddhist text demonstrate the significance of the role of teacher and the importance of practicing them to be a perfect teacher. This study is done by using the research method "Content Analysis" and the researcher believes the modern teacher can enhance teaching skills by practicing Buddhist theory of instructions revealed by this study.

Keywords: educational concept, teacher's role, principles of teaching, pedagogy, perfect teacher

1 Senior Lecturer, Faculty of Languages & Cultural studies, Bhiksu University of Sri Lanka, Anuradhapura

79

BUSL-NC-2013- 043

Using Computers as a Tool for Enhancing Primary Mathematics in Privena & Schools in North Central Province

B. Venura Lakshman1

The North Central Province, which is the largest province of Sri Lanka, has been indicating poorer results in the National Examinations with compared to other provinces. This situation is common in both privena & other schools. Today in modern society, the basic knowledge of Mathematics is very important not only for lay people but also for Buddhist monks. Therefore a comprehensive study is required to find out reasons to this situation. In Primary Mathematics, students gain basic Mathematics concepts .As the first step, a survey on Primary Mathematics is conducted to find out which topics are most difficult for students in the North Central province in selected privena & schools. This survey is conducted in two levels. In the first level, a question paper was prepared to cover all topics in primary Mathematics. After analyzing the results of that paper, topics more weakly answered were selected & set another paper out of those topics (that were badly answered) like Geometry, Volume Calculations etc. In this paper, the root causes for them are to be revealed. Also Microsoft Excel is used for statistical analysis. Then a comprehensive computer programme has been designing to upraise Primary Mathematics level in both privena & other schools.

Keywords: primary education, primary mathematics, statistical survey, pirivena and school

1 Instructor in Information Technology, Department of Practical Buddhist Studies, Faculty of Buddhist Studies, Bhiksu University of Sri Lanka, Anuradhapura .

80

BUSL-NC-2013- 044

Use of English for Empowering Theravada Buddhism with Special Reference to Affixation

Ven. Mediyawe Piyarathana1

The aim of this research is to present the use of English for empowering Buddhism with special reference to morphology and affixation. As it can be seen, there is a great tendency in using English for propagating Buddhism throughout the world. Affixation includes prefixes, infixes and suffixes. In English, there are over eight hundred prefixes and the same number of suffixes though English doesn‟t have too many infixes.

Empowering Theravada Buddhism in the entire world has become a timely need as the world is going through a very difficult period due to various factors. Everything is going to rack and ruin. Therefore, Theravada Buddhism will be more specific to address those burning issues since it addresses all the areas of human life based on cognitive features. In empowering Theravada Buddhism, English plays a vital role as a communication tool linking different nations in the world around the great message of the Buddha.

Morphology concerns with the correct formation words out of morphemes. Correct formation of English morphemes helps immensely to use the language effectively. The knowledge on inflectional and derivational morphemes will be explored in this research by taking examples from Buddhist sources. If Buddhist scholars are aware of these morphemes, then, they can use English language effectively and efficiently. The researcher tries to make Buddhist scholars aware of English morphemes and their significance in empowering Buddhism.

Further, since Buddhism is a vast and developed philosophy, it consists so many technical terms referring to various disciplines. Affixes play a significant role in forming those words and it will help Buddhists to generate and understand the

1 Probasonary Lecturer , Bhiksu University of Sri Lanka, Anuradhapura.

81 technical terms necessary for empowering Buddhism. Apart from this, with the knowledge of affixes, comprehension will be easy and the correct syllabication will be prominent. For the correct understanding and usage of word classes, affixes help immensely. They will help in identifying the positioning of technical terms as well.

It is clear that morphemes help in forming various kinds of words belonging to various word classes. The knowledge on them will enhance fluency of English language and at the same time it will improve the capacity to propagate Theravada Buddhism throughout the world with English as the medium of communication.

Keywords: affixation, empowering Buddhism, prefixation, suffixation, morphology

BUSL-NC-2013- 045

The Investigation of Effective Methods in Teacher Professional Development Programs in Sri Lanka

Dr. B.M.S. Bandara1

The purpose of this study was to explore the Teacher Professional Development Programs in Sri Lanka. Specifically, this investigation attempts to identify the effective methods in School-Based or „Piriven‟-Based Teacher Professional Development Programs. Teacher Professional Development is a very important concept in nowadays, because it leads to develop students‟ quality of the outcomes. Therefore, School or „piriven‟ teachers have to update and intensify their knowledge, skills, attitudes and practices according to students‟ demand. Professional development programs for teachers in Sri Lanka are divided into two groups. The first is the School-Based („Piriven‟-Based) Teacher Professional Development programs which are organized and implemented by school principals and the staff. The second

1 Department of Education, Faculty of Arts, University of Peradeniya, Peradeniya

82 is the Non School-Based („Piriven‟-Based) Teacher Professional Development Programs which are organized and implemented by outside organizations of the schools or „Pirivena‟. Both programs are included various types of Teacher Professional Development methods or activities. The research design was based on qualitative research approach. Ten secondary schools were selected from five educational Zones in Sri Lanka. The data were collected by conducting interviews, non-participative observation and documentary searching. The data was coded, presented and discussed in four themes. Further, the data were analyzed using the Activity Theory framework in order to investigate the complex inter-relationships of the individual components of the Teacher Professional Development program‟s activity system. The main findings of the research were principals‟ awareness about the School-Based Teacher Professional Development Program were not sufficient and a policy for School-Based Teacher Professional Development needs to be developed. According to the findings, recommendations were proposed and relevant guidelines were suggested for future researches.

Keywords: School-Based or ‘Piriven’-Based, Students’ quality, professional development, educational zones, not sufficient

BUSL-NC-2013- 046

Mismatches of Translation Method used in English and Its Effects on Empowering Buddhism

Lalit Premakumara1

Buddhism is spreading right across the world for its uniqueness. Buddhists in Sri Lanka have a paramount right to make a contribution towards empowering Buddhism not even in the Sri Lankan context but also in the whole world. Thus in this process, English plays a crucial role in propagating Buddhism. So teaching English grammar is so important that it is the science which treats of words and

1 Instructor in English, Department of Languages, Faculty of Languages and Cultural Studies, Bhiksu University of Sri Lanka.

83 their correct use. The grammar of any language gains its prominence in language teaching, particularly English as a foreign language (EFL) and English as a second language (ESL) .That is, grammar is thought to furnish the basis for a set of language skills: listening, speaking, reading and writing, but for all that, the method of teaching grammar followed by many teachers is likely to be problematic and erroneous. One such is the wrong method of translation especially in Tenses. Most teachers use the method of translating each and every word of English into Sinhala and vice versa without considering the distinction that exists linguistically. So the result is that students are totally unable to grasp the real usages of many Tenses, and feel tenses such as Continuous , Perfect and Perfect Continuous can never be spoken and written. This problem is clearly evident in the Sri Lankan context and it directly affects the dissemination of Buddhism just because it can be propagated through a language mostly used in the world. So, a successful methodology of teaching English has always been a much debated topic in the Sri Lankan context; Therefore identifying the most suitable and successful techniques in teaching English is of paramount importance.

In this case, fifty teachers of English teaching at National schools in the North Western province have been taken into consideration. Using this data collected, In the research paper ,I hope to inquire the mismatches found in the Translation Process that are considered drawbacks in propagating Buddhism, and also to present practical usages of Tenses in English.

Keywords: translation, tenses, propagating, mismatches

84

BUSL-NC-2013- 047

Empowering Sinhala Language Skills of Buddhist Children Using an Action Research Methodology

Dr. Susila Kumari Embakke1

Walter Seneviratne2

Even though Sri Lanka has a high literacy rate (92%) it has been found that the language ability of non urban population of the country is low. Therefore, through the application of this research study is focused to improve the language skill level of the less privileged non urban school children. When understanding Buddhism the language is more important. To Understand and realize Buddhist philosophy people need a deep knowledge in his or her mother tongue because Buddhism is taught in Sinhala language in schools in Sri Lanka. This study was mainly focus on to improving basic Sinhala language skills of the students of grade 4 to grade 10 of Philhatha Maha Vidyayala ,7 Ela, Hasalaka in the Teldeniya education zone. A collaborative action research methodology was adopted in this study .This research was a collaborative effort by the two researches of University of Peradeniya and 17 newly recruited graduate teachers done as a reflective practice . Objectives of this study were to assess the current Sinhala language difficulties of the Buddhist students, to design remedial measures to overcome reading, speaking, writing and listening weaknesses with the teachers, to implement remedial measures and to evaluate success or otherwise on those measures with the teachers and to assess how the participation in the project affected the teacher‟s professional competencies. Data were collected through Written/Oral tests, Informal Discussions, Observations, Field books, Research journals and written documents.

Results show clearly that students benefited from this invention in forms of word reading, word writing, letter writing, and expression of ideas gained specially through Concentrated Language Encounter (CLE) method were more effective in developing language skills of the weak students. Teachers felt that participation in the research

1 Senior Lecturer, Department of Education, Faculty of Arts, University of Peradeniya. 2 Lecturer, Department of Education, Faculty of Arts, University of Peradeniya.

85 was a very positive experience, that their confidence of teaching increased and that they grew "professionally" .The teachers comments were inspiring. Both old traditional method(chalk & talk) and concentrated language encounter methodology provides a great deal of promising learning achievements and makes considerable contribution to improving child literacy.

It was also revealed that a great benefit to the School Based Teacher Development (SBTD) programme and teacher‟s involvement in professional development activities such as this project is an important step in bringing professionalism to our field.

Keywords: Remedial measures, Action Research, Concentrated Language Encounter, School Based Teacher Development

BUSL-NC-2013- 048

A Comparative Study of Library Management Software Packages Being Used in Academic Libraries of Sri Lanka

Kanchana Dehigama1

With the recent advances in information technology, a large number of Library Management Software (LMS) packages are available with varied facilities in the market. This has made information professional to choose a best LMS package, which is capable of meeting their different requirements. Therefore, the task of evaluating integrated library systems is necessary to select the most appropriate LMS packages that will satisfy the library automation and operational needs.

There have been discussions amongst library professionals in Sri Lanka about utilizing expensive commercial LMS packages in individual libraries. However only a few people have understood the advantages of having an online island-wide integrated library information network. Therefore, it is necessary to develop a suitable and viable package

1 Senior Assistant Librarian, University of Peradeniya.

86 locally or purchase a better LMS package with strong post installation support and customization abilities.

The main purpose of this comparative study of LMS packages is to provide some basic idea to libraries, which may be helpful for selecting suitable LMS package. Evaluation of library software is a complex and difficult process. The comparative study will be done by considering five aspects:

1. Hardware and software requirements 2. Intrinsic features of the software 3. Services and facilities: Core services, Enhanced services, Value added services 4. Customer Support Service

5. Price

The study will also be based on the authors‟ experience, technical literature/brochures, comments and opinions of library professionals on the use of LMS packages used in the academic libraries of Sri Lanka.

Keywords: academic libraries, library management software packages, comparative study

BUSL-NC-2013- 049

The Establishment of a Social Safety Net Based on the Buddhist Sublime Abodes in Geron-Society

Prof. Kyoung Hee Lee1

Ageing is a form of suffering which Buddhism is concerned with. In the modern societies „ageing‟ has caused lots of social issues, „geron-society‟ is one of them. A low birth rate and a rise in life expectancy are responsible for making the country a fast-ageing society. The advancement of modern medical science increases average

1 Visiting Professor, PGIPBS-University of Kelaniya

87 life-span. Nevertheless, the old people face fourfold suffering – illness, decrease of income, role-less role and solitude. Many surveys show that the old people who lead unhealthy lives in major part of their later years aggravating their plight with little savings and loosing social safety net are considered a problematic group and a burden to society. Therefore, the paramount purpose of this paper is to identify the above issue in the Sri Lankan context and propose solutions through the establishment of social safety net based on the Four Sublime Abodes in geron–society.

Social safety net based on the Four Sublime Abodes – Mettā (loving-kindness), Karuṇā (compassion), Muditā (sympathetic joy) and Upekkhā (equanimity) should be established by the Sri Lankan Government and the society. Social services, infrastructure for old people, such as pension, long-term care system, proper medical care, job creation for the elderly, various educational and spiritual programs based on Four Sublime Abodes, etc. are to be provided by the government. The elderly should be treated with respect and affection, and wholesome rapport and active interaction between young and old generation should be maintained in order to share their knowledge, wisdom and experience beyond generation gap forming the basis for the Social Safety Net in geron-society.

Keywords: geron-society, social Safety net, the four sublime abodes, fourfold sufferings

88

BUSL-NC-2013- 050

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89

BUSL-NC-2013- 051

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90 fï wkqj uq,a nqÿiuh" ukiska ndysrj mj;sk i;a;djl meje;au neyer lrk nj meyeÈ,s jk fyhska th fN!;sljd§ i;aNdjfõ§ ia:djrhla boßm;a lrkafkah hkak idjoH Wml,amkhls' ;jo uq,a nqÿiufha od¾Yksl ia:djrh fN!;sljdohla f,i ye¢kaùu" uq,a nqÿiuh ksjerÈ fkdjk f,i újrKh lsÍula f,i o ye¢kaúh yels h' tfy;a thska uq,a nqÿiufha ia:djrh ú{dkjdohla hehs fkdlshefõ' uq,a nqÿoyu idrjd§ mod¾:hla ms

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BUSL-NC-2013- 052

Paṭiccasamuppāda Saddena Ke Dhammā Gahetabbā

Hasantha Wasana Samarasinghe1

Paṭiccasamuppādasaddhena kiṃ vāceti ?, ke dhammā gahetabbā ? iti panḍitavarānamantare kālantarato paṭṭhāya sañjātavādaṃ dissate. Tesu appekacce evamāhaṃsu. Paṭiccasamuppādo nāma imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati ādinā vasena dassita catukāraṇānīti. Tesaṃ matena avijjāpaccayā saṅkhārādi dvādasaṅgāni Paṭiccasamuppādan‟ti vattuṃ na sakkā. Saranopahāra nāma dhammasatthalekhanāvalī potthake saṅgahitaṃ mahācariyena Chandrā Vikramagamage nāmikena mahāsayena viracitaṃ evarūpāni matiyuttakalekhanaṃ samīpātītepi mayā sandiṭṭhapubbaṃ. Taṃ tathāpi mūlagantehi saddhiṃ sansandiyamāne taṃ matiṃ kho pana appatiṭṭhako ceva nirādārako bhavissatī‟ti ca atha kevalaṃ takkāniyeva nissito nibaddhitapubban‟tipi maññāmi. Mama matiṃ sādhetuṃ gahitodāharaṇānaṃ katipayāni adho sandassīyate. Tattha tāva avijjādayo dhammā paṭiccasamuppādo‟ti veditabbā. Vuttaṃ hetaṃ bhagavatā Saṃyuttanikāye abhisamayasaṃyutte paṭiccasamuppādasuttantādisu katamo ca bhikkhave paṭiccasamuppādo ? avijjāpaccayā bhikkhave saṅkhārā

1 PᾹLI SOGATA AJJHAYANAṂSO, SIRI JAYAVAḌḌHANAPURA VISSAVIJJᾹLAYO.

91 saṅkhārapaccayā viññāṇan‟ti ādi. Atha jarāmaraṇādayo pana paṭiccasamuppannā dhmmā‟ti veditabbā. Vuttaṃ hetaṃ bhagavatā Saṃyuttanikāye abhisamayasaṃyutteyeva paccayasuttādisu katame ca bhikkhave paṭiccasamuppannā dhammā ?jarāmaraṇaṃ bhikkhave aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ ādinā vasena. Na tattha kevalaṃ jarāmaraṇā paṭiccasamuppannā dhammā‟ti dassitā. Jāti, bhava, upādāna, taṇhā ādayo dhammāpi paṭiccasamuppannā dhammā‟ti vuttā. Ayaṃ panettha saṅkhepo. Paṭiccasamuppādo‟ti paccayadhammā veditabbā. Paṭiccasamuppannā dhammā‟ti tehi tehi paccayehi nibbattadhammā. Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī‟ti kāraṇadvayamārabbha Udānaṭṭhakathāyaṃ evaṃ vuttaṃ. “yathā pana bhagavā Paṭiccasamuppādānulomaṃ manasākāsi, taṃ saṅkhepena tāva dassetuṃ iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī‟ti vuttan‟‟ti. Aparaṃ Dīghanikāyaṭṭhakathāyaṃ evaṃ vuttaṃ. “imasmiṃ sati idaṃ hotī‟ti paccayasañjānanamattaṃ kathitan”ti vasena. Athāpi imasmiṃ sati idaṃ hotī‟ti ādi catusaṅgahavākyāni payuttasambahulesu ṭhānesu tatoparaṃ “yadidaṃ” vasena dassayitvā avijjādi aṅgāni dassitā. Tasmā sabbāni‟māni kāraṇāni sallakkhetvā imāni iti imasmiṃ sati idaṃ hoti ādinā catusaṅgahavākyāni hi paccayānaṃ sambandhakārasaññāpanavisaye pamukhaniddesasuttan‟ti daṭṭhabbaṃ. pamukhapadāni:- Paṭiccasamuppāda, Paṭiccasamuppanna, Dhammā, Paccaya, Suttantā

92

BUSL-NC-2013- 053 ia;S%;ajh iy mqreI;ajh ms

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93

BUSL-NC-2013- 054

we;eï úkh YslaIdmoj, uQ,sl iajrEmh" iq;a;ksmd;fha wÜGl j.a.fha olakg ,efnk whqre

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1 md,s wOHhk m¾fhaIl" Y%S mqIamdrdu uy úydrh" úf,af.dv l¿;r" W;=r'

94

BUSL-NC-2013- 055

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kS;sh yd iodpdrh wfkHdakH jYfhka hefmñka iyfhda.Sj l%shd lrk iudcuh m%mxph folls'tkï kS;sh ;u wvq mdvqlï iodpdrfhka o iodpdrh ish wvq mdvq kS;sfhka o ilia lr .kakd jQ wjia:d olakg ,efnhs'tkï kS;sh yd iodpdrh tlsfklg wkqmQrl fõ'we;eï úg iodpdrhg wh;a foa kS;sh Wlyd .kS'kS;s iïmdokfha oS isÿj we;af;a thhs'tfukau kS;sh ;=< we;s fohla ld,hdf.a wejEfuka iodpdrd;aul f,iska iudcfha uq,a nei .kakg yelsh'kQ;kfha mek ke.S we;s nrm;, m%Yakhla jkafka oeä fia wysxidjdohg lem jQ nqÿiuh jeks wd.ula úiska miq.sh oYl lsysmh ;=< kS;s kS;s.rel yd iodpdrd;aul núka f;dr m%pKav;ajfha wka;hg .sh iudchla ks¾udKh lf

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95

BUSL-NC-2013- 056 mdi,a isiqkaf.a iodpdr ixj¾Okh¦ nqoaO O¾uh úIh wruqKq pß;dhkh ù we;s wdldrh ms

wdpd¾h jrÈfj, úchiquk ysñ1 wïfma úu,Oïu ysñ2

Ys% ,xldfõ Èia;s%lal foll msysá w¾O kd.ßl mdi,a folla weiqßka flfrk úu¾Ykd;aul wOHhkhls isiqkaf.a iÞpdrd;aul ixj¾Okh ioyd n,mdk .eg¨ wOHhkh lsÍu ioyd m%Yakdj,S iïuqL idlÉcd ksßlaIK yd f,aLk.; o;a; fhdÞ.kakd ,§ f;dr;=rej, ksrjoH;dj yd úYAjiH;dj wdrlaId lsÍu ioyd o;a; ;%sfldaŒlrKh lrk ,§ wOHhkfhaoS my; ioyka wkdjrKhka jvd;a iqúfYaIS úh wd.ñl úIh u.ska iÞpdrh pß;dhkh lsÍu .=re isiq fomsßfiau wfmalaIdjka njg m;aj we; iÞpdrd;aul nj p¾hdfjka m%o¾Ykh úu wfmalaIdj úh hq;= jqjo th ±kqu uekSu ioyd muKla Ndú; lsÍu ÿ¾j,;djls iÞpdrh pß;dhkh ùug m%dfhda.sl ls%hdldrlï fnfyúka WmldÍ jqjo mdi,ska tA ioyd we;s wjOdkh .s,sfyñka mj;S iÞpdrh ish¨ fokdf.a Þhl;ajfhka B<. mrmqrg Þhdo úh hq;= jqjo iÞpdrh wdrlaId lsÍug fm

1mSGdêm;s" NdId yd ixialD;sl wOHhk mSGh" Ys% ,xld NslaIq úYajúoHd,h" wkqrdOmqr' 2 iydh lÓldpd¾h" iudÔh úoHd yd ;=,kd;aul wOHhk wxYh" Ys% ,xld NslaIq úYajúoHd,h" wkqrdOmqr'

96

BUSL-NC-2013- 057

¥IK yd jxpd ksjdrKh( nqÿoyfï yd Ndr; w¾:Ydia;%Sh újrKhkaf.a iuld,Sk wod<;ajh cïnq.ymsáfha Oïudf,dal ysñ1

¥IK yd jxpdj,ska f;dr iudchla lsisod f,dalfha ìys fkdfõ' tfy;a ¥IK yd jxpd keje;aùu o iudc idOdrK;ajh yd whs;sjdislï iqrCIs; lsÍu o ish¨ md,lhkaf.a hq;=lu nj;a ta fjkqfjka wjYH kS;Hkql+, yd wdpdrO¾óh l%shdud¾. .; hq;= nj;a fn!oaO yd Ndr;Sh w¾:Ydia;%Sh ks¾foaYhhs' ta ms jYfhka w¾:Ydia;% .%ka:j, idlÉPdjg n÷ka lr ;sfí' idOdrK yd hymd,khla iys; iudchla fjkqfjka jQ kQ;k l%shdud¾. úuid ne,Sfï§ o ta fjkqfjka .;a ffk;sl yd wdpdr O¾óh t

1 lÓldpd¾h" iïNdjH NdId wOHhk wxYh" fmardfoKsh úYajúoHd,h'

97 olakg we;;a fmdÿfõ ie,l+ úg l%ufõofha oeä iudklula olakg ,efnk w;r kQ;khg o tajd tf,iska u Ndú;hg .; yels nj fmfka' m%uqL mo - w¾:Ydia;%h" rdcH m%;sm;a;s" ¥IK" jxpd" oKavkh

BUSL-NC-2013- 058

The Theravada Perspective on the origin of Ethics

Ven. Dr. Kadawathgama Piyarathana1

It is recorded that the origin of Greek ethics can be seen in the treaties of west and it seems a strong relationship of the ethical terminologies in field of ethics in Greek language. Further, the fields of ethics have been mostly discussed by the Greek Philosophers and their discourses are highly related to the theistic teachings. This research will examine the place of Greek ethics and the relationship of it in the face of theistic teaching. The other matter of this research is to examine, what is the oldest philosophy either Eastern philosophy or Western Philosophy. As my concern, the Eastern philosophy is older than western philosophy. Therefore, this research will examine the role of ethics in the context of Eastern and Western philosophy.

Keywords: Greek, ethics, philosophy, eastern, western

1 Senior Lecturer, Department of Buddhist Studies & Pali, Bhiksu University of Sri Lanka, Anuradhapura.

98

BUSL-NC-2013- 059

iq;% msglfhys iy mYapd;a fmagl wNsO¾u idys;Hfhys we;=<;a Ñ;a; ú.%yfhys iodpdrd;aul w.h úuid ne,Su iqis,a ,ika;1

Oïumofha Ñ;a; j.a.fhys „Ñ;a;h‟ ye`oskaùu i|yd Mkaokx" pm,x" ÿrCLx" ÿkaksjdrhx" mßMkaok" wdoS joka rdYshla Ndú; ù we;' tu iEu jokla u Ndú; ù we;af;a Wiia iodpdrd;aul w.hlao we;sjh' iq;% msglfhys rd." fodai" fuday" ixÅ;a;" uy.a.;" W;a;r" iudys;" úuqla;" hk iajNdjhka iys; iy rys; hk woyiska fojeoEreïj ú;a; 16ka hq;= Ñ;a; j¾.SlrKhla bosßm;alr we;' tfukau" iQ;% msglfhys Ñ;a;h bosßm;a flfrkafka laf,aIhkaf.ka wmsßisÿjk" hym;a wruqKq u.ska mssßisÿ l< yels wd;au fyda wd;aóh fkdjk" j¾Okh l

Ñ;a; ixl,amh ksjk wruqKq lr bossßm;aùu' l¾u úksYapfhaoS fÉ;kdj uQ,sl idOlhla jYfhka ie

1 iyldr l:sldpdhH_" fn!oaO wOHhk tallh" fld

99 fï wdoS lreKq rdYshla u.ska fnoaO Ñ;a; ú.%yfhys iodpdrd;aul nj ksrEmKh fjhs' fï wdldrhg i

BUSL-NC-2013- 060

Cloning and Ethics; A Buddhist Philosophical Approach

Samantha Ilangakoon1

Cloning is considered a crucial development in the field of genetics especially with the introduction of animal cloning. In the contemporary context animal are being cloned for various reasons. Those who support cloning argue that the environment can be benefited from cloning. There is no doubt that as human beings we are benefited from gene science. These advantages sometimes may lead us to extremisms. Therefore some controversies had been aroused due to the process of cloning. For instance; such issues as how far cloning should be applied? ethical barriers in cloning, religious consciousness and cloning, should humans be cloned? Are being hotly debated. In order to clarify these issues there should be proper discussions among scholars.

By presenting this paper titled 'cloning and ethics: a Buddhist Philosophical Approach' my aim is to inquire into a possible Buddhist approach to cloning. As a social philosophy Buddhism always responds to social matters. Then can Buddhism agree with cloning animals as well as plants? According to Buddhist moral philosophy is cloning compatible with the true development of society? Can Buddhism justify human cloning? Does cloning maintain the balance of the environment? These controversial positions will be taken into consideration in my presentation.

1 Head,Department of Religious Studies and Comparative Philosophy, Buddhist and Pali, University of Sri Lanka, Homagama.

100

Cloning has become a controversial issue due to some religious and ethical concerns. Ethical and moral issues are discussed both in religion and philosophy. Buddhism has been identified as a religion as well as a philosophy. Buddhism seems always to encourage human beings to develop both secular and inner dimensions of the society. Therefore cloning as a secular phenomenon has been applied for social and economic development. Accordingly it is timely to discuss the matters of cloning especially in a Buddhist perspective. In my presentation I hope to analyze Buddhist ethical and philosophical teachings on cloning in the context of the contemporary debate on cloning.

Keywords: Ethics, Extremism, genetics, Philosophy, Buddhism, cloning

BUSL-NC-2013- 061

A Socio-Psychological Study of Aggressiveness among Students

Keerthi Jayawardene1

P.P.G. Chamila Siriwardene2

Students are faced with many instances that result in feelings of anger, frustration, and humiliation. These feelings often result in students reacting aggressively. The most commonly accepted cause for aggressive behavior is victimization of students in school settings and identified that the teachers, administrators, and other school personnel consistently use aggressive behavior toward students in the name of discipline, and students learn that it is acceptable to hit others when one is upset or angry.

Aggressiveness is the most serious of inappropriate behaviors and has the most serious consequences for both the student and the environment. Violent and bullying

1 Social Development Policy, Research and Publication Division, National Institute of Social Development.

2 Social Development Policy, Research and Publication Division, National Institute of Social Development.

101 behavior are specific types of aggressive behavior that result in similar outcomes or functions of aggressive behavior. However, aggressive behavior is either to injure another, to gain something for the aggressor, or to produce both injury and extraneous gains. Student's behavior and interaction with the social environment and with their with their student's families, colleagues maintain the aggressive the behaviors occur in stages and also this behaviors of one stage will result in certain predictable reactions from the social environment and it is lead to further actions from the student. Aggressiveness is common among students who studied at the schools and their aggressive behaviours directly or indirectly pave the way to violence. Therefore aggressiveness has become a social and psychological problem in Sri Lanka.

Student of ages between 10 to 18 are trying to show their emotions using aggressive behaviours and therefore they become instrumental in producing „Intra and Inter personal conflict as well.

The behaviour and attitudes of family, social, cultural and religious perspectives are caused to increase the aggressiveness among student at the school.

Keywords: aggressive, violence, students, emotions

102

BUSL-NC-2013- 062

Empathy as a Means of Developing Harmonious Co-existence From the Buddhist perspective of Attūpəmā Kumarasinghe Disanayake1

In a globalized world, what is in question are effective ways that could promote harmonious co-existence in a pluralist society, where there is greater intermixing of peoples and cultures than ever before. According to moral philosophers, the root cause of discrimination, which hinders harmonious living in a poly-ethnic multitude, is self-esteem and contempt of others. Psychologist Daniel Goleman discussing the gulf between „Us‟ and „Them‟, says that “it is the silencing of empathy” (Goleman, 2006, p. 299) that generates this gulf. As a solution; politicians, economists, educationists and even entrepreneurs see the importance of empathy: “the drive to identify another person‟s emotions and thoughts, and to respond to them with an appropriate emotion” (Baron-Cohen, 2004, p. 2). Therefore, empathy is regarded as a means by which every individual receives the respect that they deserve in terms of their nationality, culture and religion. Attūpəmā: “self-comparison”, in the Buddhist doctrine gives a solid base for this idea.

Attūpəmā can be literally translated as “self-comparison,” which is taken to mean comparing oneself against “another self”. Self-comparison invites the individual to put oneself in to another‟s position and refrain from inflicting on the other individual what he/she does not like to be inflicted on him/herself (Samyutta Nikaya, 1884- 1904.; "The word of the doctrine (Dhammapada)," 1997). „Attūpəmā‟ also emphasizes how violence can be reduced replacing egoism with altruism. Placing oneself in another‟s position clearly means narrowing the chasm between “Us” and “Them”. From this perspective, notion of empathy can be found well situated within the Buddhist moral teaching of Attūpəmā. This paper investigates empathy‟s potential to promote harmonious co-existence from the Buddhist perspective of Attūpəmā.

KeyWords: Empathy, Multiculturalism, Social harmony, Buddhism, Attūpəmā

1 Doctoral Fellow at QUT, Brisbane.

103

BUSL-NC-2013- 063

Cognitive, Behavioral and Psychotherapeutic Analyses & Methods in Theravāda Buddhism for Mind Development

R. M. Rathnasiri1

Cognitive, Behavioral and Psychotherapeutic methods can be noticed in the Tipiṭaka, Commentaries, sub-commentaries and later commentarial compositions. The prime objective of this paper is to point out the cognitive, behavioral and psychotherapeutic analyses, approaches and methods in Theravāda Buddhism for the suppression and the elimination of problematic mental states and behavior in the process of mental development. Major Analysis of Problematic States of Mind and Behavior: All the mental disorders and problematic behaviors are basically caused by the noxious trio – greed, hatred and delusion. Such problematic states of mind and behavior can be seen to have internal and external causes. Behavioral Modification: Pañcasīla, Aṭṭhaṅgasīla, Dasasīla, Pātimokkha Cognitive and Behavioral Modification: Ānupubbi-kathā - gradual instruction - Preparation of the mind of the disciple before the advanced teaching of the Four Noble truths is introduced, Sāmukkaṃsika- Desanā - Ultimate instruction to end problematic mentality and behavior. Cognitive and Psychotherapeutic Modification: The Four Sublime Abodes, Development of the Five Mental Faculties, the Dasa Anussati, the Seven Methods in the Sabbāsava Sutta, Tranquility Meditation. The Threefold Method presented in The Noble Eightfold Path: 1. Sīla – Behavioral therapeutic modification 2. Samādhi – Mind Unification 3. Paññā – Cognitive modification

The Ultimate Method: The Sevenfold Purity (Satta Visuddhi) – the Insight Meditation

Conclusion: The Five Methods Introduced in the Visuddhimagga: Vikkhambhana-pahāna (overcoming by repression), Tadaṅga-pahāna (overcoming by

1 Visiting Lecturer, Postgraduate Institute of Pali and Buddhist Studies –University of Kelaniya.

104 the opposite), Paṭipassaddhi-pahāna (overcoming by tranquilization), Nissaraṇa- pahāna (overcoming by escape) and Samucchada-pahāna (complete eradication)

Keywords: mental development, Four Noble truths, Behavioral Modification, Four Sublime Abodes

BUSL-NC-2013- 064

Sati, Saññā, Paññā

Dr. H. M. Mahinda Herath 1

Pāvacane sati pana vividāni atthāni dipenti. Tathā ca taṃ vimuttimaggasmiṃ pamukadhammakāranamiva vuccati. Tena atthena pāvacane tayo atthā satiya dīpenti. Tāni pana dhāraṇatā ca manasikāro ca citte āropanatā ca honti. Tena lokottaramagge ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhasitampi saritā anussaritā. Satipaṭṭānadhamme sati pana sabhāvajātadhāraṇāti vuccate. Tena satiyā manasikāraṃ paṭibujjhate. Saritā ca anussaritā ca, ime dve padāni satiyā saddhiṃ samanuyu¤jiyamānapadāni. Ettha saritā pana satiyā ekadhā ārammanaṃ anussaramānoti vuccati. Tathā ca taṃ ārammanaṃ punappunaṃ anussaramānaṃ anussaritā ca vuccati. Tena ariyamagge nibbānaṃ ārabbha vipassanaṃ vaḍḍiyamàno ariyasāvako satimā hoti.

Satiyā vividāni atthavivaranāni aññhakathàsu santi. Tattha Saranti etāya, sayaṃ vā sarati, saraṇamattameva vā esāti sati vuccati. Aparo nayo – apilāpanalakkhaṇā sati, asammosanarasā, ārakkhapaccupaṭṭhānā visayābhimukhībhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā, ārammaṇe daḷhaṃ patiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā. Nikāyaganthesu satipaṭṭhanaṃ pana atītavattusu kāraṇaṃ anussaramanakusalatāti vuccati. Tathā ca sati pana nisagajātakāraṇantī‟ti dīpeti. Suttesu taṃ indriyañca balañca maggañcā‟ti akkhāti. Tathā ca buddhavacane satiyā saha patibadda padāni honti. Tāni pana anussati, sammāsati, saraṇatā, dhāraṇatā, apilāpanatā, apilāpanatā, asammussanatā, satindriyaṃ, satibalaṃ ca paṭissati bhavanti

1 Peradeniya vissavijjālayattha Pālisogatajjhanaṃso, Sirilaṅkā.

105

Milindapañhe āgatanayena apilāpanalakkhaṇā ca upaggaṇhanalakkhaṇā cā‟ti satīyā dve lakkhaṇā honti. uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukka- sappaṭibhāgadhamme apilāpeti ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī‟ti. Anupakāre dhamme apanudeti, upakāre dhamme upaggaṇhāti. Evaṃ kho upaggaṇhanalakkhaṇā satī‟ti.

Saññā ca sati ca iti ubhayapadāni aññamaññapaṭibaddadhammā. Tena sati pana paṭibalasaññānaṃ mūlakāraṇaṃ. Pāvacane sati pana manasikāradhamman‟ti vuccati. Satiyā vaḍḍte yathābhūtena dhamme saccikaroti. Tattha tāni tāni ārammaṇāni visadaṃ sambodhenti. Evaṃ satiṃ sattānaṃ diṭṭiṃ viroceti. Yathābhūtena lokaṃ bodheti. Tattha sattānaṃ paññā abhivaḍḍhati. Evaṃ sati pana imāya Saññā ca paññāya ca mūlakāraṇaṃ hoti.

Pamukapadāni: Sati, Yathābhūtañāṇadassanaṃ, Paññā, Milindapañha, Nikāyagantha, Abhidhamma, Saññā,

BUSL-NC-2013- 065

The Complications of Accepting Pabassara-Citta as Bhavaṅga

Ven. Ilukewela Dhammarathana Thero1

The statement found in Aṅguttara Nikāya, pabassaraṃ idaṃ bhikkhave cittaṃ . . . explains the nature of pure mind. Defining the term 'pabassara-citta' its commentary suggests that it is 'bhavaṅga'. When the characteristics of bhavaïga are taken into consideration with reference to the Ābhidhammic manner, it is a kusala vipāka citta. However, after cuti-citta, whether kusala-vipāka-citta or akusala-vipāka-citta could arise and it becomes the paṭisandhi-citta. The next citta following paṭisandhi-citta is bhavaṅga. Therefore, the complication arises when accepting the bhavaṅga as kusala- citta.

1 Probationary Lecturer, Department of Buddhist Philosophy, Buddhist & Pali University of Sri Lanka.

106

Two great scholars had paid their attention to this controversy and suggest two different views. Professor Dharmanand Kosambi explains that in Theravāda Abhidhamma the akusala-vipāka-citta is considered ahetuka because the akusala- mūlas do not strengthen each other. Professor Padmanabh S Jaini suggests that such a discrimination is to be found in the Theravāda because of the interpretation of pabassara-citta as bhavaṅga-citta. Further, he states that a pabassara-citta can have the kusala-mūlas but cannot possess the akusala-mūlas and hence formulated a rule that the akusala-vipāka-citta is ahetuka.

The pabassara-citta is not explained in Sutta Pitaka as belonging to the Arahants and it is the mind of the world-lings. Usually, the world-ling's mind follows the ten fetters that should be eradicated. Therefore, the purpose of the research is to suggest that the bhavaṅga is the state where no defilements are attached and hence it is the pabassara- citta.

Keywords: pabassara-citta, bhavaṅga, kusala-vipāka-citta, ahetukās.

BUSL-NC-2013- 066

orejka ;=< jeäh hq;= fn!oaO wdl,am yd wdOHd;añl l%shdldÍ;aj wj.ukfhys ,d kQ;k rEmjdyskS udOHfhys n,mEu ms

wdpd¾h fiak kdkdhlaldr1 udkjhd iïnkaOfhka i,ldn,k l, reÑl;ajh yd riúkaokh hkq imqrd is; yd ne£ mj;skakls' iajlSh mxfÉkaøShhka mskùu wruqKq fldg.;a mqyqÿka ñksid ta i|yd ksn| l%shdldÍ fjhs' tneúka" th ufkdaúoHd;aul" udkjúoHd;aul yd ÔjúoHd;aul iajNdjhla f,i ye¢kafjhss' rEmjdysksh hkq kQ;k udkj Ôú;h wdlD;s.; lrk wÉpqjla nj iuyr iudcúoHdfõ§yq y÷kaj;s' tfukau" th bIag fyda wksIag f,i iuia; iudch fufyhúh yels jvd;a n,mEïiy.; udOH fuj,ula f,io úúO ikaksfõok úoHd¾Òyq w¾: olaj;s' kQ;kh ksfhdackh lrk

1 fcHIaG lÓldpd¾h" udkjYdia;% wOHhkdxYh" Y%S ,xld rcrg úYajúoHd,h" ñyska;f,a'

107

ÈhqKq ckudOHhla jYfhkaa rEmjdysksfhys iudc n,mEu ú.%ylsÍfuys,d mQ¾fjdala; w¾:l:khka m%udKj;a miqìula ilik nj fmfka' j¾;udk m%dfhda.sl iudch ms

Wla; ldrKh ms

108

BUSL-NC-2013- 067 The Buddhist Perspective towards Global Warming Kavindranath Harshana Munasinghe1

The scientific explanation for climate change is based on observation of nature. Scientists look at such things as burning of coal and oil, deforestation, and agricultural activities. From the evidence that has been gathered over many decades of study, scientists have concluded that human activities are responsible for changing the Earth‟s climate. This change has already started, and will become much more dramatic in coming years.

Global Warming is a controversial issue, and there are many politicians and media personalities who remain disbelieving. However, a 2009 survey showed that over 97% of actively publishing climate scientists agree that human activity is a significant contributing factor for global climate change. Global Warming has been permitted in joint statements by the world‟s major scientific academies and organizations, while there are no scientific bodies of national or international standing that currently face the Global Warming theory.

Buddhists have a deep respect for life. The doctrine of harmlessness is the essence of Buddhist ethics. We have always acknowledged our affinity with the natural world, and see humans as just one form of a „sentient being‟. We are intrinsically no different to the other beings who we share this planet with, since all can feel pain and suffering, and all have the potential to achieve Awakening. This is why the issue of climate change is a deeply moral one.

As Buddhists, we learn to realize that human activity is connected to the causes and effects of global climate change. With belief in karma, we look at our actions and the intent of our actions. We should necessarily consider how we affect our environment and need to account for what we do. We realize when we‟re careless and unconcerned about others, whether sentient beings or natural resources, we will ultimately face consequences somehow.

From a Buddhist perspective, learning about global warming and disasters doesn‟t invoke fear or panic, but rather is taken as knowledge that can support wise action to

1 3rd year Student, Sri Lanka International Buddhist Academy.

109 make better the conditions that exist. This is a time for education, understanding, communication…and as is taught, proceeding with right thought, right word and right action for the benefit of all living things.

Keywords : climate change, global warming, planet, karma

BUSL-NC-2013- 068

kQ;k c, mßfNdack .eg¨ úIhfhys Wmfhda.s lr .; yels

fn!oaO úi`ÿï

ueáneôfha Oïuisß ysñ1 f,daljdis i;a;ajhkag w;HjYHu iïm; jkafka c, iïm;hs' ksfrda.s Èú fmj;la .; lsÍug msßisÿ c,h mdúÉÑ l< hq;=h' mD;=úfhka ishhg ye;a;Ejlau jeis we;af;a c,fhks' thska jeä m%udKhla ,jK c,hhs' m%fhdackhg .; yels c,h we;af;a iq¿ m%udKhls' f,dal ck .yKkfhka yß wvlg mú;% c,h fkd,efnhs' Èfkka Èk isÿjk mßir úkdYh" ld¾ólrKh" iudc fkdlghq;=lï fya;=fjka c, iïmf;a ys.hg ñksidg uqyqK fokakg isÿù we;' c,h i`oyd ;r.hla we;sùu" c, ys.h" msßisÿ c,h fkdue;sùu" fmdÿ c, myiqlï ks¾udKh fkdùu hkdoS .eg¨ Woa.;j ;sfí' fuu.ska ish¨ fokdg msßisÿ c,h m%fhdackhg .ekSug fkdyels fõ' c,h ksishdldrj mßfNdackh lsÍu u.ska fuu ;;a;ajh u. yrjd .; yelsh'

Èfkka Èk uqyqK mdk c, .eg¨jg iQ;% msglh u.ska úiÿï ,nd .ekSug ms

1 iydh lÓldpd¾h" md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYajúoHd,h'

110 nqÿkajykafia fun÷ jQ kshuhka mKjkakg we;' th YsIag iïmkak iudchla mekùfï taldhk wruqfKks' by; i`oyka lreKq i,ld ne,Sfuka j¾;udkfhys mj;akd W.% c, m%Yakhg wld,sl m%dfhda.sl úi`ÿï ñg wjqreÿ fooyia mkaishhlg fmr nqÿoyu u.ska ,nd § we;s nj meyeÈ,sh' m%uqL mo ( c,h" mßfNdack" nqÿoyu" .eg¨

BUSL-NC-2013- 069

iudc ixj¾Okfhys,d udmsh ld¾hNdrh

n

;jo orejkag wOHdmkh ,nd§u fouõmshkaf.a m

m%uqLmo( iudcixj¾Okh" fouõmshkaf.a wdl,am" orejkaìyslsÍu" orejkagb.ekaùu" is.df,dajdoiQ;%h

1 wdOqksl lÓldpd¾h" m%dfhda.sl fn!oaO wOhhk wxYh" Y%S ,xld NslaIq úYajúµd,h" wkqrdOmqr

111

BUSL-NC-2013- 070

Mental Power in Buddhism and Keith Barry's Brain Magic: A Comparison Ven. Kalalpitiye sumanasiri1

This research question is whether Keith Barry's brain magic is related to proves an aspect of mental power recognized in Buddhism and my hypothesis is that his ability gives sufficient supporting evidences in favour of the concept of to prove cetopariya taught in Buddhism. It is a comparative study and an attempt try to motivate people to engage in this area of study.

Keith Patrick Barry is an Irish magician, a psychological illusionist and hypnotist who possesses special and uncanny ability to hack into the human brain, controlling and manipulating thoughts, hidden within your brainwaves. What he does is called as „brain magic 'but the actual point is that Keith Barry can hack your mind using psychological techniques. This is where you see the first difference between magic and what Barry does. Today various kinds of experts like magicians and psychologists are taking into account concerning Barry's ability and they have been unable to give a complete explanation regarding definition to Barry's method.

What Barry does using his special mind power reminds us about "cetopariya" in Buddhism. Cetopariya (the power of discernment of the mind of others) is one of the powers of abhińńā or called as "super cognitive wisdom or supernatural power". in English. In Buddhist literature, we can find see many kinds of incidents instances in which the Buddha and his followers use cetopariya in the same way as of Keith Barry is supposed to use it and more.

If this is a fact then we cannot keep away Barry's ability as merely only just a psychological technique. It is probably a result of mental development and could be taken as a good evidence to discuss on in support of the mental power believed to have been used by the Buddha and his followers. In this research, I wish to point out the ever value of validity of higher mental powers recognized in Buddhism in comparison with practical examples from those attributed too of Keith Barry.

Keywords: Keith Barry, psychology, Buddhism, cetopariya and mental power

1 Psychology (SP)(UN), University of Peradeniya.

112

BUSL-NC-2013- 071

Holding Two Opposite Positions on One Issue: Theravada Buddhist Positions on the Social Hierarchy Raluwe Padmasiri1

It is argued that Buddhism is against any sort of divisions of human beings based on the caste system and that it upholds egalitarianism. Famous quotations from the Sutta Pitaka (Assalāyana, Madhura (M.N.) Vasala, Parābhava (S.Nipāta), (DP) support the views that the Buddha is against any sort of such social divisions and instead he was upholding equality of all human beings. However, contrary to that attitude and notion, we find numerous literature references in which Buddhism seems to entertain a kind of division in the society. It is reported that the Bodhisatta investigated five conditions (Pañca Vilokana: Kāla, Dīpa, Desa, Kula, Mātā,) before his descended from Tusita heaven to the earth. According to Mahāpadāna Sutta all the Buddhas are to be born in a very selective specific caste not in any caste. For Culakammavibhanga Sutta human beings with the characteristics of obstinate and arrogance will get a low-birth. Jātaka stories can be identified as full of such beliefs and teachings.

It is expected to investigate why two positions which seems contradictory to each other are in Buddhism. The key questions expected to focus in this research are: can we consider the latter position as newly added interpolation to Theravada tradition? Under what rationale does Buddhism both support and negate the caste system simultaneously?

Keywords: Buddhism, Caste system, Egalitarianism, Two positions

1 Senior Lecturer, Department of Buddhist Philosophy, PGIPBS of University of Kelaniya.

113

BUSL-NC-2013- 072

—mu;a;˜ —mudo˜ hk jpk jHjydrhkays mefkk od¾Yksl yrh lkafof.or iqkS;r;k ysñ1 fm< oyfuys fmfkk mu;a; yd mudo hk jHjydrhka fndfydaúg tlu wre;lska Ndú; jk nj fmfka' tfy;a tu fhÿï w;r hï fjkia njlska hqla; in|;djla mj;sk nj y÷kd.; yelsh' fuys§ udf.a ks.ukh jkafka mu;a; jqjfyd;a mudo jk njhs' tkï u;a ùu fya;=fjka m%udoh we;sjk njhs'

—mu;a;˜ hkq —m˜ mQ¾j —u;a;˜ hk w;S; lDoka;fhka ksmka mohls' u;a; hkafkka u;ajQ hk wre; ye`.fõ' fm< oyfï ±lafjk —u;a;-.cskao-ú,dis;-.dó˜ hk i`oykska th ikd: fõ' u;a; hk w;S; lDoka;hg mQ¾jfhka —m˜ Wmi¾.h fh§u fya;=fjka u;a; hkafkys w¾:h ;Sj%r jk w;r w;sYhska u;a jQ hk wre; ye`.fõ' wêlj u;aøjHh Ndú; l ksldhÜGl:d is.d,- iq;a;jKaKkdfjys ±lafjk wkaoug iqrd j¾. myls' msÜG iqrd" mQj iqrd" Tok iqrd" lsKaKmlaÅ;a;" iïNdrixhq;a; hkqfjks' furh fyj;a iajNdúl f,i u,a meKs wdÈfhka ilid .kakd mdk j¾. myls' mqmaMdij" M,dij" uèjdij" .=

1 fn!oaO o¾Ykh úfYaIfõ§^wjika jir&" Y%S ,xld fn!oaO yd md,s úYajúoHd,h" fydaud.u'

114

BUSL-NC-2013- 073

A Scientific Approach to Traditional Meditation Practices of Sri Lanka

Ven. Kirama Wimalatissa1

The main purpose of Buddhist Meditation is to purify mind from mental defilements but at present, researchers have found that mediation can be applied in a wide range of psychological & physical applications. Researchers at Harvard and Yale have proved the very first evidence that meditation can alter the physical structure of our brains. This being so, meditation yields a surprising number of health benefits, including stress reduction, improved attention, better memory, reduction of heart diseases and blood pressure, even increased creativity and feelings of compassion. At present, Buddhist monks and meditation instructors of Sri Lanka maintain a traditional set of meditation retreats but they do not pay much attention on mediation as a art of living. Furthermore, some Buddhist meditation instructors give advice to develop super- human qualities rather than prioritizing the empirical truth that any practitioner can experience in their day-to-day life, sometimes, even neglecting Buddhist teachings. Therefore, they tend to think that meditation is far away from human experience. As a result, they fail to gain a significant number of health benefits in the level of whatsoever other researchers (mostly who are non-Buddhists) gain through meditation practice. If we can combine our knowledge of Buddhist meditation with modern scientific investigations within Sri Lanka, meditation practitioners will be attracted to the pragmatic Buddhist path and practice while being benefited from its results here and now in great numbers than ever before. This research sheds the light on the re-direction that can be taken by monotonous meditation practitioners and instructors to improve the quality of their practice with the aid of new discoveries.

Keywords: meditation, health, empirical, monotonous, scientific

1 Probationary Lecturer, Department of Buddhist Studies & Pali, Bhiksu University of Sri Lanka, Anuradhapura.

115

BUSL-NC-2013- 074

IâúO {dkh yd kùk ;dCIKh ms

je,súg fidr; ysñ1 boaêúO" Èínfid;" ÈínplaLq" mrÑ;a;úcdkk" mqífíksjdidkqiai;s" pq;+mmd; hkqfjka y÷kajkq ,nk IâúO [dKh nqÿrcqkag yd we;eï Y%djlhkag ;snqKq [dK yhls' fuu [dKj,ska Roaê m%d;syd¾h mEu ^j;=f¾ mdù isàu" wjldYh ;=< m<`.la ne|f.k isàu& ÈjHuh jQ lka ^f,dalfha ´kEu fohla weiSug yelsùu& ÈjHuh weia ^;=ka f,dalfha ´kEu fohla oelSug yelsùu& wkqkaf.a ys;a oek.ekSfï kqjK" fmr úiQ l| ms

m%uqL mo( nqÿka jykafia" IâúO {dkh" kùk ;dCIKh

BUSL-NC-2013- 075

nqÿ oyfï m%pdrhg zzuqyqKqfmd;ZZ (Facebook) fhdÞdf.k we;s wdldrh ms

l=Uqf.dvwdf¾ m[a[df,dal ysñ2

wka;¾cd,h hkak udkj ðú;h iu.ska noaOj we;s m%n, ikaksfõok ixl,amhls' ienúkau th udkj ikaksfõok b;sydifhys woaú;Sh u fidhd.ekSuhs' wka;¾cd,h iu.ska noaOj we;s m%n, ikaksfõok wx.hls uqyqKqfmd; (Facebook) hkak' f,dalfha jeäu fofkla ;u ñ;=re in|;d mj;ajd .ekSu i|yd Ndú; lrkq

1 wdOqksl lÓldpd¾h" fn!oaO yd md,s wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr' 2 ;djld,sl lÓldpd¾h" iudÔh úoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h'

116

,nkafka fuu iudc cd, fjí wvúhhs' o< jYfhka fuys iïmq¾K iudðl ixLHdj 2013 uehs 02 jk Èk jk úg ì,shk 1'11 la muK jk w;r muK jk w;r Y%s ,xldfõ fuh Ndú; lrkq ,nk ixLHdj o< jYfhka ñ,shk 1'5 muK fõ' fuysÈ yqjudrejk f;dr;=re w;ßka wd.ñl ixl,amj,g ,efnkafka iqúfYaIs ia:dkhls'

Y%S ,xldfõ§ fuh nqÿ oyu yd iïnkaO jk w;r uE; ld,fha th jvd;a ckm%sh;ajhg m;aj we;' f,dl= l=vd ld w;r;a w;sYhska u ckm%shj we;s fuu iudc cd, fjí wvúh Ndú; lrkq ,nk wruqKq rdYshls' ñ;=rka w;f¾ f;dr;=re yqjudre lr .ekSu" ñ;=rka y÷kd.ekSu" úúO ikaksfõok lghqq;= isÿlsÍu wdÈh uQ,sl wruqK f,i y÷kd.; yelsh' úfYaIfhka YS% ,xldfõ ;reK ;reKshka" yd ;reK NsCIqka jykafia,d w;ro fuh w;sYhskau ckm%sh wka;¾cd, wx.hls' fuu m¾fhaIKh Tiafia wmf.a iqúfYaIs wjOdkhg ,lalrkq ,nkafka kj fn!oaO mqkreo ms

BUSL-NC-2013- 076 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 ;=

y¾IKS ñ,a,.y;ekak1 ckY%e;s úoHd úIh fCI;%h wdjrKh lrkakd jQ uqL mrïmrd.; udOH w;r ck lúhg ysñjkafka fjfiia ;ekls' cd;sl ixialD;shg iNH;ajhg wdf,dalhla jQ merKs .eñhd w;r mej;s kdkd foa ms

1 l:sldpd¾h" udkj Ydia;% wOHhk wxYh" iudcSh úoHd yd udkj Ydia;% mSGh" Y%S ,xld rcrg úYajúoHd,h" ñyska;f,a'

117 fy< ck lúh w;s mq`M,a úIh mrdihl úisr me;sr mj;S' fuys § úfYaI wjOdkh fhduq jkafka ck lúh ;=

.eñhd lsisÿ úfgl ;ukag ú¢kakg isÿjk ÿlaL fodïkiai flfrys lsisfjl+g fodia mejerefõ ke;' nqÿoyñka fmdaIs; yoj;lska hq;a Tjqyq ish,a, iuis;ska ú|ord .;ay' fuu m¾fhaIK m;%sldj bosrsm;a lsrSfï uqLH wruqK jkafka w;S;fha nqÿoyfuka fmdaIs;j wdOHd;añl yd fN!;sl .egqïj,ska f;dr iudchla iliaj meje;Sug bjy,a jq fn!oaOd.ñl ixl,am ck lú úu¾Ykh lsrSfuka wkdjrKh lr.ekSuhs' m%uqL mo( ck idys;H" fn!oaO ixl,am" .egqïj,ska f;dr iudch" mqoa., wOHd;au ixj¾Okh

BUSL-NC-2013- 077 fn!oaO l,dj" .Dy ks¾udK Ys,amh yd ;okqnoaO iajNdj O¾uh weoeySu wdY%s; wfn!oaO jia;= úIhka ms

wdpd¾h wd¾ cS ä chj¾Ok 1 fn!oaO l,dj" wdrdñl .Dy ks¾udK Ys,amh yd wkkHj we;s úúO ksrEmkhkays ft;sydisl miqìu úu¾Ykh lsrSu fuu wOHhkfha uQ,sl wruqK fõ' fuu wOHhkfha m¾fhaIK l%u fõoh jkqfha iïNdjH md,s yd ixialD; idys;Hfhka fy

1 fcHIaG l:sldpd¾h" md,s yd fn!oaO wOHhk fomd¾;=fïka;=j, fmardfoKsh úYajúoHd,h'

118 weoeys,a, wdY%s; wfn!oaO ksrEmk o fjka l< fkdyels ;rug fn!oaO tajd njg m;aj we;' fufia wkkHj we;s jia;= úIhkaf.a ft;sydisl miqìu flfrys fuysoS jeä wjOdkhla fhduq lrkq ,nk w;r wdos fn!oaO l,dj ms

m%uqL mo( fn!oaO l,dj" ixfla;d;aul" úIhoajh" wfn!oaO ksrEmk" Ydia;%Sh woyia

BUSL-NC-2013- 078

wkHd.ñl jdia;=úoHd ,laIK wkqlrKh yd m%isoaO ia:dkj, nqÿms

1 wdOqksl lÓldpd¾h" iudÔhúoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NslaIq úYajúoHd,h" wkqrdOmqr'

119 hkak ms

m%uqL mo ( jdia;=úoHdj" wkqlrKh" ;rÕldÍ;ajh" fn!oaO NslaIqj" m%dfhda.sl;ajh" úfõpkh" .;dkq.;sl;ajh

BUSL-NC-2013- 079

Hierarchy and Dual Opposition in the Buddhist Society

Professor H.M.D.R.Herath1

Buddhism is a religion that mobilizes laymen to reach the ryan status and that ladder finally help monk to achieve rya status through the process of pancaseela up to upasampadaseela. In this process four status groups are involved in the religious activities in a dual opposition way of achievements. The four communities of the Buddha‟s disciples,

1.Bikkhu (monks) 2. Bikkhu ies (nons)

3.Up sakas (laymen) 3. Up sik s (laywomen)

These four groups are present in Buddha sasana and represent two forms of dual organizations, that are existing in a hierarchical way while activities are operating in dual opposition way. The Bikkhus and Bikkhunies are representing the spiritual world. Their status are superior than Up sakas and Up sik s, and their cultural status are progressively moving towards the ryan status. Further, these two groups are at the top of the social hierarchy. On the other hand laymen or Up sakas or Up sik s represent mode of production for the benefit of the society. Both parties are dependent on each other as dual opposition groups in the society. The main objective of this research paper is to examine the hierarchical relations in the Buddhist society with dual opposition activities.

1 Senior Lecturer, Department of Sociology, University of Peradeniya.

120

In the Buddhist Society, the above mentioned four groups are highly dependent on each other and at the same time their social statuses are completely dual opposites according to the social classification. Status wise Up sakas and Up sik s have a social position below the Bikkhus position and the Bikkhunies position. According to that, the Buddha sasana is a common word that includes four dual opposition groups organized in a hierarchical way.

The following dual opposites sets of words show the hierarchical relationship on sacred and profane levels.

Sacred Profane Bikkhu( pavidi) Upasaka(gahapathi) Bikkhuni Upasika Pansala(temple) Geya, gruhe Sangeeka(collective) Individual

Nibbanagami Sansaragami Sukha Dukkha Brahmachari Abbrhmachri Spiritual Material Detachment Attachment

In the dual opposite order, the left side order is superior to right side order. The left side order is sacred while right side order is profane and worldly.

The study discloses the Buddha sasana in the Buddhist culture that includes two orders namely sangasasanaya and gihisasanaya‟ both are mutually integrated in a hierarchical form with a dual opposition.

Keywords: hierarchy, dual opposition, central value system, spiritual world

121

BUSL-NC-2013- 080 zzf.!;u nqÿkajykafiaf.a Wmka foaYh ms

l¨kaoEfõ pkaoúu, ysñ1 f.!;u nqÿkajykafiaf.a Wmka foaYh iïnkaOfhka úúO mqoa.,hska úiska ia:dk kdu" ix{d kdu yd mqoa., kdu wdÈh mokï lrf.k kj udÈ,sfha lÓldj;la ks¾udKh lrkakg lghq;= lrñka isà¡ merKs fi,a,smsj, i`oyka mqoa., kdu yd j¾;udkfha .ï ye`Èkaùu i`oyd Ndú; lrk ix{d kdu weiqre lrñka ks¾udKh lrkakg jEhï lrk fuu u;jdofhka zf:rjdo fn!oaO iïm%odhZ iqrCIs;j we;s Y%S ,xldj fn!oaO f,dalfha w;rux úh yelsh¡ uk∙l,ams; woyia yryd fn!oaO f,dalh ;=< wm flfrys we;s jk wmlS¾;sh iq¿mgq fkdfõ¡ tu ksid ksYaÑ; mqrdúoHd;aul yd idys;H uQ,dY%hhka mokï lrf.k f.!;u nqÿkajykafiaf.a Wmka foaYh l=uk foaYh o hkak fmkajd§u fuys§ isÿ lrkq ,nhs¡ ienúkau f.!;u nqÿkajykafia Wmkafka ljr foaYhlo" fï iïnkaOfhka we;s u;jdohkays olakg ,efnk mriamr úfrdaO;d ljf¾o" fuu lreKq ikd: lrk mqrdúoHd;aul yd idys;H uQ,dY%hhka ljf¾o hkak fmkajd§u fuys wruqKqh¡ thska iuia; fn!oaO f,dalhg ienE i;H;djh l=ulao hkak wjfndaO lr.; yelsh¡ fuu m¾fhaIKh isÿ lr,Su i`oyd wm Ndú; lrkq ,nk uQ,dY%hhka jkqfha mqrdúoHd;aul yd idys;H uQ,dY%hhkah¡ j¾;udkfha§ f.!;u nqÿkajykafia Wmkafka Y%S ,xldfõ hehs iudc .; lrkakg W;aidy lrk .%ka: yd ,sms f,aLko fuys§ úuiqug ,la flfrk w;r uQ,dY%hhka ikaikaokd;aulj úuiqug ,lalsÍfuka i;H lreKq fy

1 wdOqksl lÓldpd¾h" iudÔhúoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqrh¡

122 bkaÈhdfõ yd Y%S ,xldfõ fYaIj mj;sk mqrdúoHd;aul idOl" ;%smsgl idys;H yd forfgysu ,shù we;s fi,a,sms idOl fukau idys;H uQ,dY%hj,g wkqj nqÿkajykafia Wmkafka merKs bkaÈhdfõ nj b;d meyeÈ,sh¡ m%uqLmo - f.!;u nqÿka" ia:dk kdu" mqoa., kdu" mqrdúoHd;aul idOl" fi,a,sms

BUSL-NC-2013- 081

mqrdK nqÿiufha ;s%l=Kdu,h osia;%slalfha m%dfoaYSh jHdma;sh ms

wdpd¾h ms%hka; chisxy1

mqrdK nq¥iufha YS% ,dxlSh jHdma;sh msdrduj, ixj¾ê;u ld, mrsÉfþoh f,i ie,l=j o ls%ia;= mQ¾j hq.fha isgu m%foaYh mqrdu fn!oaO ix>drdu jHdma;j mej;s njg mqrdúoHd;aul idOl we;'m%;Hka; rcrg uyd ix>drdu ^Great Monasteries& fyda uyd úydr iïm%odhfhka ñoS ;;ald,fha u Bg iïmq¾Kfhkau fjkia wdlD;shl fn!oaO wdrdu úúO wruqKq yd iïm%odhhka fmroersj ìys ù we;' idudchSh yd mdrSirslj m%dfoaYSh úIu;djka kef.kysr m

1 osia;S%la mqrdúoHd ks,OdrS" osia;S%la mqrdúoHd ld¾hd,h" fma¥refldgqj-;S%l=Kdu,h'

123 ixialD;shla fuu m%foaYfha mej;s njg o idOl yuqùu w;sYhska ie,lsh hq;= ldrKhls'rdclSh wkq.%yh u; oshqKqj mej;s fn!oaO ix>drdu fukau yq¥ wOHd;auh oshqKq lsrSfï mrud¾:fhka f.dvke.=KQ úfYaI wdrdu úfYaIhl wdlD;shla mqrdúoHd;aul idOlj,ska ;yjqre lr.; yels fõ' wd.ñl iycSjkhg uq,a ;ekla ;snQ iudc idOdrK;ajh yd m%cd;ka;%sl ,laIKhka w.h l< wd.ñl iudchla mej;s njg iDcq yd jl% idOl yuq fõ'miqld,Sk ixialD;sl ls%hdldrlï fya;=fjka hgm;a jqj;a fuu m%foaYfha mej;s ix>drduj, uq,a wdlD;Ska tf,iskau yªkd .ekSug ;rï jdia;=úoHd;aul idOl mqrdúoHd m¾fhaIK lghq;= j,ska fy

BUSL-NC-2013- 082

The Establishment of Theravada Buddhism in Sri Lanka as Proved By Archaeological Evidences

Ven.Galwewe Wimalakhanthi1

According to the chronicles, Lord Buddha has arrived Sri Lanka thrice. And also proves Arhat Mahinda and Buddhist missionaries arrival. In both instances the spiritual power has been used. Some scholars, including Senarath Paranavithana did not agree to accept the spiritual power used by those missionaries. Both these incidents definitely help to improve the Theravada Buddhism in Sri Lanka. Some scholars, who expressed their ideas according to the archaeological theory, did not accept the spiritual ability of Buddhist missionaries had, and the arrival of them described as normal way of visiting by vessels.

Archaeological evidences itself proves that the spiritual ability of Arhath Mahinda and others. Early Brahmi Inscriptions in Sri Lanka and some Asokan inscriptions in India clearly provide enough facts to prove this incident. In This research it has been proved that the arrival of them by using spiritual power is true. Most materialists

1 Probationary Lecturer, Department of Social Sciences and comparative studies, Bhiksu University of Sri Lanka, Anuradhapura.

124 refuse super spiritual powers. Therefore they refuse to accept the spiritual powers, appeared in the historical incidences. In this research the attention is been paid for the materialism which is been used to deny the spiritual ability of Buddhist missionaries had and the new trends of Theravada Buddhism and the truth of these historical evidences that are been investigated in favour to empower it.

Keywords: materialism, spiritual power, super spiritualism, inscriptions, chronicles, theravada Buddhism

BUSL-NC-2013- 083

.sx.`. my, ksïkhg wh;a udfndagqjk geïmsg úydrh ms

;s,sks wfhaId f;akqjr1

.sx.`. my< ksïkhg wh;a jkakd jq udfndagqjk geïmsg úydrh .d,a, Èia;%slalfha j`ÿrU m%dfoaYSh iNdjg wh;afjhs' fuh l%S'j' 1240 § 2 jk mrdl%undyq rcQ oji ks¾udKh lrk ,o geïmsg úydrhla f,i ie,flhs' fuu geïmsg úydrh wd.ñl" ft;sydisl" mqrdúoHd;aul" jdia;= úoHd;aul ,laIK meyeÈ,s lrhs' kqjr hq.fha ,laIK fmkakqï lrk fuu geïmsg úydrh .,a l=¿Kq u; bÈlr we;' fuh bÈlr we;af;a ms

1 iyldr lÓldpd¾h" b;sydi yd mqrdúoHd wOHkdxYh" reyqK úYajúoHd,h

125 wruqKls' m¾fhaIKh i`oyd Wmhqla; lr .kakd m¾fhaIK l%ufõoh jkafka lafIa;% .fõIKh yd mqia;ld, wOHhkhhs' lafIa;% .fõIKh hgf;a jdia;= úoHd;aul ,laIK" ;dlaIKsl l%ufõo" Ndú; wuqÞjH wOHhkh iy is;shï" ie,iqï" PdhdrEm "ñkqï.; lsÍu iy Ñ;% wOHhkh lsÍu isÿlrkq ,nhs' fuu geïmsg úydrh j¾;udkh jk úg úúO ydhkldÍ ;;a;ajhkag uqyqK md we;' ta i`oyd n,mE fya;= idOl jkafka udfndagjk geïmsg úydrfha we;s mqrdúoHd;aul jákdlu ms

BUSL-NC-2013- 084

w;S; Y%S ,xldfõ wd.ñl ixprKh

wdpd¾h pkaÈu fnda.yj;a;1

ixprKh udkj Ôú;h il%Sh f,i mj;ajd .ekSug;a ixialD;sldx.hka úirKh lrñka udkjhd YsIagdpdr.; lsÍfuys;a flakaøSh idOlhla úh' wjYH;djka yd jqjukdjka fjkqfjka ia:dhs mßirfhka ú;eka ùu ffcùh fuka u ;dCIKsl j¾Okfhys o {dkd;aul m%fõYhla jYfhka y÷kdf.k ;sfí' l=;=y,d;aul iy mdßY=oaO mßY%hka ms

1fcHIaG lÓldpd¾h ^ixprKh iy ixialD;sl iïm;a l

126 iajdNdúlj msysá jrdhka iy kqÿßka msysgd ;snQ bkaÈhdkq N+ñNd.hhs' fuu idOl mqrdúoHd;aul fuka u foaYSh iy úfoaYSh idys;H uQ,dY%hhkaf.ka meyeÈ,s fõ' l%s'mQ' isjqjeks ishjifhys weßiafgdag,af.a igyka j,ska wdrïN jk úfoaYSh jd¾;djka fia u uydjxid§ jxil:djkaf.ka o iSy,jia;=j" rijdysksh jeks wjodkhka u.ska o wd.uk ú.ukhka ys wNsu;d¾:hka meyeÈ,s lrhs' nqÿoyu;a iu. ckukig we;=¿jk nqÿrÿka iam¾Ys; Y=oaON+ñ jkaokh ms

BUSL-NC-2013- 085

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 ysñ1

ñys÷ udysñ ìys l< ixialD;sh bÈßhg f.k hdfï iqúi,a kdhl;ajh .syshkag;a jvd meúÈ md¾Yajhg mejßKs' wkqrdOmqr hq.fha isg hq. .Kkdjla mqrdu meúoaokaf.a pdß;% úê W;=ï jQ nqoaOmq;%hka jykafia,d wdrlaId lrf.k wdy' tfia mj;ajdf.k tkq ,enQ pdß;%úëkaf.ka rdYshla u fï jk úg fndfyda úydria:dkj, kj m%jK;dj,g n÷ka ù mj;shs' thska ffoksl pdß;% lsysmhla muKla fuys§ Tfí wjOdkhg fhduq flf¾'

NslaIQka jykafia,d wreKg m

1fcHIaG lÓldpd¾h" NdId wOHhkdxYh" NdId yd ixialD;sl wOHhk mSGh" Y%S ,xld NslaIq úYajúoHd,h" wkqrdOmqr'

127 olakg ,efí' WoEik od.eí" uyfnda" úydr hk ;=kafnda jkaokdj iuyr ;ekl m%udo ù isÿ fjhs' tu i:dk ;=fkka tla ia:dkhl muKla isÿ fjk nj o fmfkhs' we;eï ;ekl fldfy;a u olakg fkd,efí' isys,a odkh ish¨ NslaIQka jykafia,d tla ù j<|kq fjkqjg ;ks ;ksj j<|;s' oj,a odkh j<|kafka o tfiauh' oka j<|k úg m%;HfõCId lsÍu isÿ flfrkafka b;du;a l,d;=rlska ;eklh' iuyr ;ekl olakg ,efnkafkau ke;' úydria:dkfha jev jik jeäuy¨ NslaIQka jykafiag wjia:d ;=k y;rla flfia fj;;a tla wjia:djl § fyda jkaokd fldg ms§ula isÿ fkdlr;s' neyeßka jevujk jeäysá NslaIQka jykafia,dg jqjo jkaokd lsÍu úr

128

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jeiShk Y%S ,dxflah fn!oaO úydria:dk iqrCIs; lsÍug .;hq;= iún, l%shd ud¾. wdpd¾h lkx.uqfõ rdyq, ysñ1

nqoaO Ydikfha meje;au ;yjqre flfrk m%Odk n,fõ.h jkafka NslaIQka jykafiah' O¾u úkh wdrlaId lrkafka NslaIQka jykafia neúka Wkajykafia,d wdrlaId lr .ekSu YdikdrlaIdfjys uqLHd¾:h fõ' NslaIQkaf.a ys.lu ksid Y%S ,xldj ;=< nqÿoyu wdrlaId lr .ekSfuys,d Woa.; ù we;af;a m%n, wNsfhda.hls' fn!oaO lghq;= flduidßia;=ud 2010 j¾Ifha bÈßm;a l< ixLHd f,aLk wkqj ,xldfõ fjfyr úydr 10920 we;' NslaIQka .Kk 37691 ls' 2010 È jeiS .sh úydria:dk .Kk ydrishhlg wêlh' 2010 È jeiS.sh úydria:dk .Kk 153 olajd wvq ù ;sfí' úydria:dk jeiS hdug fya;= ljf¾oehs úu¾Ykh fldg y÷kd.;a m%Yakj,g úi÷ï fhÈh hq;=h' wkHd.ñllrKh isÿjk fï ld,fha jeiS hk fjfyr úydria:dkj,g NslaIQka fhduq fkdl

1 fcHIaG lÓldpd¾h" NdId wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'

129

;;a;ajhls' oekg isák NslaIQka wdrlaId lr .ekSug;a" uyK lsÍug l=, orejka iiqkg mQcd lsÍfukq;a fï jeiS hk úydria:dk j,g NslaIQka fhduq l< yels nj;a tu.skau iodpdr iïmkak iudchla ;j ÿrg;a wdrlaId lr .; yels nj;a wm ljqre;a wjfndaO lr .; hq;=h' —.uhs mkai,hs˜ ixl,amh kej;;a we;s l< hq;=h' tfia fkdjqKfyd;a jeiS hk úydria:dk fjkqjg ta .ïj, wkHd.ñl wd.ñl uOHia:dk we;sùu je,elaúh fkdyels fjhs' m%uqL mo( NslaIqj" .u" úydria:dkh" .eg¨" ys`.lu

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Y%S ,xldfõ úydria:dkj, úydrdêm;slu iy tys wkqm%dma;sh ;SrKh lsrSfuys,d mokï lr .kakd idOl j¾;udkhg .e,fmao@ wdKuvqfõ Oïuoiais ysñ1 Y%S ,xldfõ j;auka iÕ iiqk ;=< l%shd;aul jk úydrdêm;slu hk ;k;=rg ioDY jQ ;k;=rla nqÿrÿka Orudk iufha§ mej;s njg idOl ke;s ;rïh' wdrdu mßmd,khg wod< jQ md,s úkh idys;Hfhys ;k;=re /ila ±lafjk kuqÿ j¾;udk Y%s ,xldfõ l%shd;aul jk úydrdêm;slu hk ;k;=rg tajd iudk l< fkdyels ù we;af;a j;auka úydria:dkj, úydrdêm;s ;k;=rg m;ajk ysñhkag úydria:dkh fm!oa.,sl jQ whs;shla f,iska ,eî th md,kh lrk fihla fmfkkakg ;sfnk neúks' úydria:dkh iïnkaOfhka wiSñ; n,hla iy wêldÍ;ajhla úydrdêm;Ska jykafiag ,eî we;s whqßka th l%shd;aul jk wdldrhlao j¾;udkfha fmfkkakg ;sfí' idx>sl fyj;a fmdÿfõ ish¨ NsCIqka jykafia,dg wh;a jkfia wdrdu iy thg wh;a fN!;sl iïm;a ,eî ;snqK;a fmdÿfõ ix> r;akhg mßyrKh lsÍug yels jk whqßka tajd md,kh fkdjk njo j¾;udk úydrdêm;s ;k;=frys l%shdldß;ajh foi n,k úg fmkShkakls' fuh b;d È.= ld,hla mqrd Y%S ,xldfõ mej;s wdrdu mßmd,k l%ufha hï hï mßj¾;khka ksid j¾;udkfha§ oel .; yels ,CIKhla njg m;aù we;' jHjydr j¾I 1931 iïu; lr ±kg l%shd;aul jk fn!oaO úydr foajd.,ï wd{d mK;g wkqj úydria:dkhla hkak iy tys úydrdêm;slu hkak ms

1' YsIHdkqYsIH mrïmrd whs;sh 2' Ø;s YsIH mrïmrd whs;sh 3' ix> mrïmrd whs;sh'

1 lÓldpd¾h" m%dfhda.sl fn!oaO wOHhk wxYh" " Y%s ,xld NsCIq úYajúoHd,h" wkqrdOmqr'

130 fujeks idOlj,g wkq.;jQ ysñkula fkdue;s jQ úg iy ix> mrïmrdj Y+kH jQ úg ta ta úydria:dkh wh;a ksldfha$md¾YAjfha uQ,ia:dkfha fyda ix> iNdfõ ;SrKh u; iqÿiq ysñkulg úydrdêm;slu mejf¾'

Y%S ,xldj ksoyi ,nkakg fmr bx.%siSkag hg;aj mej;s ld,fha§ iuï; lrk ,o úydr foajd,.ï wd{d mK; u.ska hf:dla; idOl u; m;a flfrk úydrdêm;slu ;jÿrg;a ;yjqre flfrk w;r th Ydiksl úkh kS;shg ^nqoaO kS;shg& wkq.; fkdjQjla ksid fndfyda .eg¨ mek ke.S we;' fuys§ úydria:dkh kue;s Ydiksl wdh;kfha wNsjDoaêhg iqÿiq ysñkula m;aùug we;s wjldYh je mrïmrd" Ydiksl iïu;hkag wkq.; iqÿiqlï

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kQ;k fn!oaO iudcfhka Èfkka Èk neyerjk wmsia Èúmeje;au

ú,a.uqfõ mshkJo ysñ1 w;S;fha isg fjk;a wd.ñlhkaf.ka wkkHj fn!oaOd.ñlhka iqúfYaIS jkqfha nqÿkajykafia úiska foaYs; O¾u úkhg wkqj" ksjka ,nd.ekSu wruqKq fldg ir, Èúfmj;la .;lrk msßila jk ksidh' merKs fn!oaOhka mqKH lghq;= isÿlsÍfï§ ish¨ fokd iqÿj;ska ieriS mka;sfNaofhka yd l=,fNaofhka f;drj tluq;=j tlg ys`o tu mqKH lghq;=j,g uekúka iyNd.sùu wmsia Èúmeje;afuka hq;=j isÿlrkq ,eîh' kQ;kfhys Èfkka Èk fn!oaO iudcfhka wmsia Èúme;au neyerùu ksid idrO¾uhkaf.ka f;dr ish¨ ld¾hhkag uqo, uq,sl fldg.;a iudchla fjfiiskau YS% ,dxflah fn!oaO iudch ;=< we;sfjñka mj;S' nqoaO foaYkdjg wkqj mqoa.,hd mqyq wdfgdamhkaf.ka je

1 WmYd,dêm;s" Y%s ,xld NsCIq úYajúoHd,h" wkqrdOmqrh'

131 wruqKq iM, lr .ekSu i`oyd iQ;% msglh uQ,dY%hla f,i Ndú; lrñka kQ;k iudcfha olakg ,efnk iudÔh Ôú; wkqidrfhka úuiqul fh§u fuys§ wkq.ukh lrkq ,nk l%ufõohhs¡ lrKSh fu;a; iQ;%hg wkqj fn!oaO Y%djlhd hkq wju wfmaCIdjka we;s fyhska ,o fohska i;=gqjk" myiqfjka fmdaIKh l< yels" w,amlD;H;djh we;s" ieye,a¨ Èú meje;afuka hqla; bJøshhka oukh i`oyd kshqla; jQfjls' tfy;a kQ;k fn!oaO Y%djlhka bJøshka oukh fjkqjg fN!;sl iïm;a iu. ksu.akj ;r`.ldÍ f,dalhl ðj;ajkakg fm<ö ;sfí' we`ÿfuka" me<`ÿfuka fukau f.a fodr" j;= msá" hdk jdyk wdÈfhka ksr;=rej wksld wNsnjkh i`oyd fjfyfihs' ta ;=< fn!oaO iudcfhys wd.ñl keUqre;djh o Èfkka Èk wvqfjñka mj;S' tu uysÉP;djh fndfyda m%Yak we;s lrhs' f,!lsl n,dfmdfrd;a;= jeäjQ muKska Tyqg ,o muKska i;=gqúh fkdyel' wiSñ; wfmaCId we;af;a ksr;=rej fiiaika wNsnjd hdugu ierfi;s' uu;ajhu fmrgq fldg.;a Tyq ;=< lreKdj" ohdj" ffu;%sh" wkqlïmdj wd§ lsisÿ .=K O¾uhka mej;sh fkdyelsh' ksr;=rej Tyq ;r`.ldÍ f,dalhl wiykfhkau Èúf.jk mqoa.,fhla njg m;afjhs' w,afmaÉP;djh ;=d;h" wo;a;dodkh" lduñ:Hdpdrh" uqidjdoh" iqrdmdkh jeks iudchg ydksodhl fohu isÿ lrk mqoa.,fhl= jk nj i`oyka fõ' kQ;k fn!oaO iudch o fuu lreKq mfyka Èfkka Èk msßfyñka isà' fuhg m%Odk fya;=j jkqfha mqoa.,hd ;=

132

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

ã¡fla¡ pïmsld1

ta' oskql .+Kj¾Ok2 jir 2600 la blau .sho iïnqÿoyu iqrlaIs;j mj;ajd .ksñka" f,daljdiS i;ajhd Wfoid O¾uh foaYkd lsÍfï Ndr¥r ld¾hh isÿlrkqfha NslaIQ NslaIQKSka úisks' .syshka úiska NslaIQka Wfoaid isõSmifhka Wmia:dk lsÍu isÿjqjo ;;ald,Sk OkjdoS wd¾Ól l%uh ;=< úydria:dk mj;ajdf.k hdug wd¾Ól iuDoaêho fnfyúkau w;HjYHhh' tysoS uE;ld,Skj kd.ßl úydria:dkj,g idfmalaIj .%dóh úydria:dk ;=< wd¾Ól .eg¨ rdYshla mj;skq ,nk nj y÷kd.; yelsh' tu.ska .%dóh úydria:dkj, meje;aug ndOd u;=ùu" úydria:dkfha ixj¾Okh wvd, ùu" wd.ñl j;dj;a isÿ lsÍug wmyiqùu" .%dóh ck;dj nqÿoyñka ÿria: ùu hkdos wys;lr n,mEï W;a.;ùfuka uq¿uy;a ck;djgu .eg¨ldÍ ;;ajhlg uqyqKmEug isÿfõ' tuksid fuu m¾fhaIKh u.ska .%dóh úydria:dk ;=< mj;sk wd¾Ól .eg¨ fudkjdo@ thg n,mE fya;= fudkjdo@ hkak wOHhkh lrk ,os' tu .eg¨ iy fya;= y÷kdf.k" .eg¨ wju lsÍu i|yd úi÷ï ,ndoS .%dóh úydria:dk wOHd;añl wxYfhka muKla fkdj wd¾:sluh f,i o iuDoaêu;a lsrSu m¾fhaIKfha wruqK úh¡ tu.ska úydria:dkhkays ffoksl úhoï imqrd .ekSu" úydria:dkh ixj¾Okh" NslaIq NslaIqKSkayg jeä ¥rg;a O¾uh yeoErSug wOHdmk wjia:d ,eîu" m¾fhaIK is¥ lsrSug" ¥.S ck;djg Wmldr lsrSu ck;djg O¾u m%pdrl lghq;= j¾Okh hkdosh i|yd YlH;dj ,efí¡ uQ,sl wruqK ;Dma; lr .ekSug m¾fhaIK kshe|sh f;dard .ekSfïoS .%dóh úydria:dk rdYshla mj;sk .d¨ osia;%slalfha noafoa.u m%dfoaYSh f,alï fldÜGdih f;dard.;a w;r tys úydria:dk 16 w;rska ir, iiïNdùj úydria:dk 8 la f;dard .kq ,eìK¡ tu úydria:dk NslaIQ NslaIQKSka" .ïjdiSka hk kshe|s tall 40la u.ska m%Yakdj,s iy iïuqL idlÉPd u.ska m¾fhaIKhg wod< m%udKd;aul iy .=Kd;aul f;dr;=re yd o;a; /ia lrKq ,eìK¡ tysoS ,o m%;sM, wkqj .ïjdiSka orsø;djfhka fm

1 ksnkaOk WmfoaYsld" wd¾:sl úoHd wOHhkdxYh" reyqKúYajúoHd,h" ud;r.

2 l

133 whlsÍu" mQcd øjH ñ, wvq lsrSu" msrsfjka wOHdmkh" m%jdyk fiajh fkdñ,fha ,ndoSu" .%dóh wd¾Ól Yla;su;a lsÍu isÿ l< hq;= nj fhdackd lruq¡ m%uqLmo( .%dóh" úydria:dk" NslaIQ NslaIQkSka "wd¾Ól .eg¨

BUSL-NC-2013- 90

New Electronic Gadgets, Behavioural Changes & Buddhist Monks

Ven. Nivitigala Sumitta1

The world today is in a fast moving track. Just as the world has shifted from the bullock carts to the bullet trains, from the foot path to the highways, so are the revolutionary changes taken place in the life patterns and the mindset of Mankind. Technological advancements surely have done lot of goods to make our life easier and much more comfortable. Nevertheless, it has also caused extensive damages to Man both mentally and physically. In the backdrop of this scenario, the current research will investigate as to how the life of the modern day Buddhist monks has undergone changes in different shades. Attention will be paid to the young student monks who represent the modern generation and how the modern technological equipment such as television, mobile phone, tab, iPod etc. has changed their life style for the better or for the worse.

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 purpose.

Keywords: electronic equipment, Buddhist monk, behavioural changes, mankind, modern day

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

134

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isxy, fn!oaO ixialD;sh úksúosk lDIs iNH;ajh yd ne`os fndÿ ck mQcdl¾u ( kqjrl

wdpd¾h jika;' fla osidkdhl1 wd.u iy wNspdr l,djka iïnkaO oekqï moaO;sh ´kEu ixialD;shl mqoa.,hkaf.a iy iudcfha hymeje;au i|yd b;du jeo.;a ld¾hNdrhhla bgqlrhs' tys mq¾K oelaula fkdjqk o udkj cSúhdg ta u.ska ffO¾hla ,nd oS ìh iys; ye`.Sï j,ska uqojd udkisl mSvkh iukh lrhs' iudc meje;au i|yd idrO¾u yd iudc w.hka wdrlaId lrñka iodpdrh yd tluq;=nj wdrlaId lr md,kh lrk iudc wdh;khla f,io jeo.;a fõ' isxy, ixialD;sfha h:d iajNdjh u;= lr.ekSug we;s úYajikSh idOl f,i nqÿ oyu yd neos ck wd.ug ysñ jkafka fjfiia ;ek;s' isxy, ixialD;sfha uq,Od;=j jeõ neos okõfõ frdamKh úh' isxy, fn!oaO ixialD;sh uq,anei we;af;a lDIsld¾ñl iNH;ajh ;=

1 fcHIaG l:sldpd¾h" iudcSh úoHd yd udkj Ydia;% mSGh" udkjYdia;% wOHhk wxYh" Y%S ,xld rcrg úYajúoHd,h" ñyska;f,a'

135

,laosj wkH m%foaYhkays w;sÿ¾,N Wla; mQcd l¾uhka ;;a m%foaYhg u wdfõksl;ajhla oerSu úfYaI;ajhls' tl=kaúisjk ishjfia l,afma fldar

BUSL-NC-2013- 092

úh

ví,sõ' tï' ;siai ùrfialr1

› ,xldfõ úh

.ï jej winv kq." l=Uqla jeks úYd, jDCIhla fyda .ia f.dkakla iys; msáhl ks¾udKh ù we;s ixys| N+ñfha È .ïndr foaj;djqka m%uqL foaj;djqka /ila jkaokhg md;% fõ' ÿla lrorhloS ixys|g meñK mykla o,ajd foúhkag ÿl lSu .eñ iïm%odh jQfhka tu ia:dkfha mykla fkdoe,afjk Èkhla fkdue;' ieneúka u foúhka heoSu tal md¾Yaúl ikaksfõokhla f,i fmkS hd yels jqj;a jefõ;a ixysf|a;a tl;=fjka we;slrk ishqï ksi, tald;añl nj fya;=fjka .eñhdg woDYH f,dalhla iu.;a wfkla w;g ;ukaf.a u is; iu. fyj;a wd;au l:kSh (monologue) ixjdohl fhoSug jvd;a WÑ; ia:dkhla f,i ls%hd;aul fõ' i;a fldar

1 fcHIaG lÓldpd¾h" udkj Ydia;% wOHhkdxYh" Y%S ,xld rcrg úYajúoHd,h" ñyska;f,a'

136 ndrùu;a" flïuqr Èkhl ìï l¿jr jefgk fõ,dfõoS ixyso fj; f.dia m%:ufhka nqÿka keuo wk;=rej foúhka Wfoid myka y;la o,ajd foúhkag ndrh Tmamq lsÍu;a ;=

m%uqL mo# ixys|" .%dóh ikaksfõokd¾:" jdms ixialD;sh"

BUSL-NC-2013- 093

New Trends and Changes of Pirith-Chanting Ceremony in Sri Lanka

Ven. Boliyadde Dhammakusala1

Sri Lanka is highly regarded as a country of the pure Theravada Buddhism, which is based on the Pali canonical texts. The final goal of this tradition is Nibbana which is the status of understanding the Four Noble Truths. Even though this tradition emphasizes Nibbana as their final goal, there are ceremonies, rituals and devotional practices which are not direct route to Nibbana. But those devotional practices of Buddhism are also paramount importance to gain spiritual development. Among these practices in Sri Lankan, Pirit-chanting is a very popular ceremony of Buddhist populace. The pirith ceremony consists in the ritualistic chanting of certain Suttas selected from the Pali canonical texts. These Suttas have been collected and arranged in Pirit-Pota (Piruvana pothvahanse). It contains 24 Suttas, including such Suttas

1 Probationary Lecturer, Department of Language, Bhiksu University of Sri Lanka, Anuradhapura.

137 as the Ratana Sutta, Mangala Sutta, Metta Sutta, Dhammacakkappavattana Sutta, Atanatiya Sutta, etc.

Pirith is the Sinhala word for paritta in Pali. In Sanskrit it is called Parittrana.The term paritta implies it means a safety rune or protection. It means the protection from danger (vipatti pati ba haya), or the evil influence of this planets, etc. Not only protection but also pirith is chanted to achieve the success (sabba sampatti siddhiya). Thus, Pirith is now regarded as a safeguard against fear and malady.

However, the pirith-chanting ceremony in Sri Lankan evolved and practiced over the centuries, it seems that this devotional approach to the Dhamma has its roots during the time of the Buddha. Especially, Sri Lankan Buddhist populace considers that the important function of their domestic and social life would not be completed without pirith chanting. But today we can study that there are new trends and changers of this ceremony.

The purpose of this research is to study the pirit chanting ceremony and focused the attention on finding its new trends and changers. This survey will demonstrate the gradual development of this devotional ceremony and how it helps to survive Buddhism at the popular level.

Keywords: Buddhism, Buddhist rituals and ceremonies, Pirit-chanting, New trends and changers

138

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kQ;k O¾u foaYkdjkays kùlrKd;aul ,CIK

läysx., fyauisß ysñ1 oïila mej;=ï iQ;%fhka wdrïN fldg wka;su nqoaO jpkh olajd mkaid

O¾u ikaksfõokfha mrudo¾YS pß;h nqoaO pß;h hs' wdl¾IKSh foay ú,dYh" jd.a ú,dYh" h:djdoS ;:dldÍ yeisÍï rgdj iy wiuiu nqoaO {dkh nqoaO pß;h ;=< jQ iqúfYaIS ,CIK ksid nqÿka jykafiag O¾uh ikaksfõokh lsÍu jvd;a myiq jQy' m%:u ry;a yeg ku wu;d l< m%ldYh ;=

m%uqL mo( O¾uh" ikaksfõokh" udOH" kùlrKh" m%jK;d

1 wdOqksl lÓldpd¾h" fn!oaO yd md,s wOHhkdxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'

139

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msrs;a Ydka;s l¾uh yd .eñ n,s Ydka;s l¾uh w;r mj;akd iuúiu;d ms

tï'ví'ÿ,Sld y¾IKS1

ñksiqka iajYla;sfhka bgqlr.; fkdyels wfmalaIdjka bgqlr .ekSu úIhfhys woDYHudk Yla;Skays msysg m;hs' tnÿ hym;a wfmalaIdjka bgqlr .kq jia Ndú; jk wNspdr úêhla f,i Ydka;s l¾u y`ÿkajdÈh yelsh' Ydka;s l¾u hkq bIag úmdl wfmalaIdfjka isÿlrkq ,nk wNspdrhls' YsIagdpdr wdrïNfha isg ñksiqka fuu l%uh Ndú; fldg we;' kQ;kfha Ydka;s l¾u jYfhka fndfyda fihska Ndú; flfrkqfha msß;a Ydka;s l¾uh yd n,s Ydka;s l¾uhka h' wd.udkql+, jYfhka fn!oaOhka ish bIag wfmalaIdjka Wfoid msß; Ndú; flfrk w;r .eñ ixialD;sh hgf;a n,s Ydka;s l¾u Ndú; lsÍu iq,Nj oelsh yelsh' md,s NdIdfjka mß;a; hkqfjka yeÈkafjk msßf;ys wdrïNh nqÿkajykafia Ôjudk wjêh f;la Èj hhs' úYd,d uykqjr we;s jQ ÿ¾NslaIfha oS ;=ka ìh ixisoùu ioyd r;k iQ;%h iÊ®dhkh l< nj fn!oaO idys;Hfha ioyka fõ¡ ore m%iQ;sfha oS wx.=,sud, msß; foaYkd lsÍu ;=

1 ;djld,sl ksnkaOl" md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYajúoHd,h" kqf.af.dv'

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msß;a foaYkdfõ n,hla ;sfí o@

oUq,af,a iqfoaj ysñ1 msß; Y%S ,dxflah fn!oaOhka w;r muKla fkdj f,dj mqrd úúO fn!oaO iïm%odhhkag wkq.; jQ fn!oaOhka w;r o b;d ckm%sh mQcd úêhls' fn!oaOfhda ÿfla§;a iefma§;a msßf;a msysg" wdrCIdj yd wdYS¾jdoh m%d¾:kd lr;s' zzmßiuka;f;da ;dh;s rCL;S;s mß;a;xZZ hk ú.%yfhka meyeÈ,s jk mßÈ" msß; wdrCIdj wruqKq fldg .;a;ls' msß;l wruqKq jYfhka ;nd .kakd úm;a ÿre lr .ekSu ^úm;a;s mándydh&" ish¨ iïm;a idOkh ^iíniïm;a;s isoaêhd&" ish¨ ÿla ke;s lr .ekSu ^iínÿlaL úkdidh&" ish¨ Nh ke;s lr .ekSu ^iínNh úkdidh&" ish¨ frda. ke;s lr .ekSu ^iínfrd. úkdidh&" kCI;%" hCI" N+;" mdm.%y fodaI wdÈh ksjdrKh ^klaL;a; hlaL N+;dkx mdm.a.y ksjdrKd&" ksfrda.S orejka je§u" Y=N lghq;a;l § wdYS¾jdo ,nd .ekSu kshx" id.; wdÈh ÿre lr .ekSu wdÈh foi ne,Sfuka meyeÈ,s jkafka f,!lsl wfmaCIdjka idOkh lr .ekSu uqLHd¾: fldg f.k msß;a foaYkdjka mj;ajk njhs' foaYljreka" Y%djlhka" od lr`vqj" msß;a yqh" msß;a fmd;" msß;a kQ,a" msß;a meka" fNaß jdok" ,omiau,a" iqj| j¾." u,a" myka" fmd,a u,a" mqjla u,a" nq,;a fld<" kd fld<" isúh fld< wdÈ fndfyda oE msß;a foaYkdjlg tl;= fõ' ta ish,a, wCIs f.dapr jk w;r ta oE ;=< wCIs f.dapr fkdjk oE o mj;sk nj fuys ,d i|yka l< hq;= h' ta flfrys fndfyda fofkl=f.a wjOdkh fhduq jk njla o fkd fmfka' tfia wCIs f.dapr fkdjk Yla;Ska f,i Ñ;a; Yla;sh" jd.a Yla;sh" Yío Yla;sh" T!Iëh Yla;sh hk Yla;Ska fmkajd Èh yels h' fuu Yla;Skaf.a l%shdldÍ;ajh ms

,efnk wdldrh fmkajd §u fuu m¾fhaIK m;%sldfõ wruqKhs'

m%uqL jpk: msß;a foaYkdj" wdrCIdj" Yla;Ska" úoHd;aul m¾fhaIK

1 isjqq jk jir" md,s yd fn!oaO wOHhk wxYh" fmardfoKs úYajúoHd,h" fmardfoKsh'

141

BUSL-NC-2013- 097 ks;e;a .íidfjka udkisl jHdl+,;djg m;a wOHh;k Y%S ,xflah ldka;djka Wfoid fn!oaO ufkda WmfoaYkfha wod<;ajh ( r;akmqr Èia;%slalfha me,auvq,a, m%dfoaYSh f,alï fldÜGdifha wyUq f,i f;dard.;a ks;e;a .íidjka 20 la weiqßka

fk,a,sj, fu;a;dkkao ysñ1

.íidj (Abortion) j¾;udk iudcfha uõjreka uqyqK fok m%Odk .eg¿jls' YdÍßl" udkisl" iudÔh idOl fuu ;;a;ajh i|yd m%n, f,i n,mdhs' orejka wfmalaIdfjka isák uõmshjreka g fuh uy;a udkisl mSvkhla nj wuq;=fjka i|yka l< hq;= fkdfõ' fuu m¾fhaIKfhaoS —ks;e;a .íidj hkq orefjl= ms

1 iyldr lÓldpd¾h ^o¾Ykh yd ufkdaúoHdj&" md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYajúoHd,h'

142

BUSL-NC-2013- 098 u;aøjH ÿ¾Ndú; l

mQcH hg,u;af;a l=i,kkao ysñ1 uOHidr yd u;aøjH Ndú;h j¾;udk ,dxlsl iudcfha kd.ßl yd .%dóh ish¨ iudc ;,hkays iq,Nj olakg ,efnhs’¡ fuu Ndú;h ksid nyq, jYfhka wd¾Ól" iudc" mjq,a yd ixialD;sluh fukau nrm;, fi!LH .eg¨ o we;s ù we;¡ wruqK( fn!oaO WmfoaYk l%uYs,am Ndú;h ;=,ska u;aøjH ÿ¾Ndú;h wju lsrSu yd l

1 ufkdaúoHd WmfoaYl" cd;sl WmfoaYk uOHia:dkh" iudc fiajd wud;HdxYh'

143 u;ao%jHj,g fhduq lrjk wNHka;ßl idOl j,g uqyqK §ug fhdod .; yels l%shdud¾. y;la iíndij iq;%fha ±lafõ' iudf,dapkh( fn!oaO ufkdaúoHd;aul uQ,O¾u mokï lr.ksñka u;aøjHj,g fhduq jQ whg m%;sldr lsrSu;a Tjqkaj uqod.ekSu;a isÿfjhs¡ mqoa.,hdf.a p¾hdj ^YS,h& iy m%cdkkh ^m%{dj& hk folu ilia lsÍu fuu l%ufha iajNdjhhs¡ fn!oaO ufkdaúoHd;aul ueÈy;aùfï§ u;aøjHh Ndú;hg fya;=j meyeÈ,s lr .ksñka o wdl,am fjkila isÿlsßu u.ska u;aøjH Ndú;fhka uqod .ekSu i|yd ueÈy;aùu fuys§ isÿlrkq ,nhs¡ úúO fn!oaO ufkdaúoHd;aul wdlD;Ska ;=,ska f.dvke.=Kq m%;sldr l%u Ys,am m%fhdackhg .ekSu o fn!oaO WmfoaYk ufkdaaúoHdj ;=

BUSL-NC-2013- 099

Comparative Study on Buddhist and Modern Psychological Approaches on Counselling

Dr. H.R. Nishadini Peiris1

The word counselling is mostly associated with modern western counselling, even though there are many counselling approaches in the world. One could observe that the approaches to counselling in Buddhism are different from that of western counselling.. Main purpose of this research paper is to identify the similarities as well as differences in the approaches of these two systems of counselling. Documentary study is the method used for data collection and the data have been analysed using the qualitative approach.

At the beginning of the twentieth century because of the radical changes, that occurred in the western world due to industrial and scientific development, the adoption of a new type of counselling approach was needed. Modern counselling is an outcome of that process. As many researchers were interested in the area, deferent types of counselling approaches emerged. An attempt was made by them to confirm the hypotheses they proposed using the scientific method, which is based on

1 Senior Lecturer, Department of Public Administration, Uva Wellassa University, Badulla.

144 experimentation and empirical observation. It is to be noted that there are similarities as well as differences among the theories that emerged as a result of this process.

Buddhist counselling approach which is based on the Four Noble Truths, mainly focuses attention on understanding the real reason for the occurrence of emotional and psychological problems. Therefore, it analyses the concept of person in great detail. As a result a more complete analysis of the concept of person can be found in Buddhist literature.

When modern and Buddhist counselling approaches are compared the only similarity that can be identified is that both are dealing with emotional and Psychological problems through verbal communication. The following principal differences can also be identifiedFor Buddhist counselling, the relationship between the counsellor and one who receives counselling is one of friendship focusing attention on the root cause of the problem, while according to the modern approach it as a professional relationship and focusing attention on the external aspects of the problem. Modern theories focus on the external aspects in their investigation while Buddhism focuses on the internal aspects consisting of self-discovery.

Modern approaches are Based on Eternalism or Annihilationism while the Buddhist approach is based on the Middle Path.

Keywords: eternalism, annihilationism, middle path, self-discovery, emotional and psychological problems

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BUSL-NC-2013- 100

Treatment of Sexual Jealousy in Othello and Jātaka Stories and Overpowering the Emotion through Insights in Theravada Buddhism

Ven. Pusselle Wineetha1

Both Buddhism and Christianity give serious consideration to jealousy as a psychological condition that leads to the destruction of mankind. From a Christian perspective, William Shakespeare depicts sexual jealousy, as one of its forms in the drama “Othello”. The drama shows the destructive nature of the emotion showing the suffering of the innocent like Desdemona as well as the serious victims of it like Othello, Iago and Roderigo. Obsessed with sexual jealousy Othello, the most serious victim in the play murders his beloved wife easily forgetting their love and finally commits suicide suggesting that the western culture teaches no solution other than killing suicide or another temporary solution to overcome this emotion.

Not only in the West but also in the modern Sri Lankan society a marked vulnerability to these unhealthy emotions can be seen as most of people are easily carried away by these feelings creating a menace both in their family and the society. These emotions can be clearly discussed under the kilesas explained in Theravada Buddhism and the deviation of the modern Sri Lankan society from Theravada Buddhism can be pointed out as a reason for this calamity.

Thus, this study attempts to introduce methods to overcome this universally experienced emotion making use of insights provided in Theravada Buddhism. Named as issā or usūyā in Pali, Buddhism identifies it as a negative emotion that distracts an individual from the ultimate goal of Nibbana. It has been discussed in a number of discourses and Jātaka Stories. Many ways of overcoming the emotion such as inculcating healthy emotions like mettā, karuṇā etc., to counteract this negative emotion and other negative emotions like hatred and suspicion that are closely associated with sexual jealousy have been proposed. Thus, the current study

1 Buddhist and Pali University of Sri Lanka

146 compares the treatment of sexual jealousy in Othello and Buddhist Jātaka stories and discusses ways to deal with this emotion according to Theravada Buddhism drawing a sharp contrast with the approach of Shakespeare.

Keywords: sexual jealousy, Othello, Jātaka stories, Theravada Buddhism

BUSL-NC-2013- 101

A Buddhist Challenge to Personality Tests in Western Psychology

Ven. Aththaragoda Piyadhamma.1

A personality test is a standard instrument that is used to measure psychological makeup of a person. Hermon Rosharch has introduced the first personality test in western psychology in 1921 and since then the field and usage of personality tests have been developed by various psychologists worldwide. Primarily, there are two types of personality tests in western psychology such as,

1. Objective tests

2. Projective tests

Objective tests are considered as more effective than Projective tests and they are used to select, promote and also to develop personalities for various disciplines.

The Buddhist perspective on personality measurement is quite different from personality tests of western psychology. Buddhism focuses on a complete comprehension of a person rather than a superficial understanding. Buddhism describes how to measure one's personality in a particular way. Buddhism basically emphasizes that nationality, religion, colour, race, gender or whatever else does not make a person unique. Therefore identifying one's personality is much difficult and

1 Temporary Lecturer, Department of Social Science and Comparative Study, Sri Lanka Bhiksu University, Anuradhapura¡

147 should be done carefully. Accordingly, a person must identify one's personality in terms of a long term relationship, concentration and wisdom.

Specially, the Load Buddha has introduced a criterion that helps for a better understanding of a person in Satta Jatila Sutta.

(1) It is through living together with another, that one's virtue is to be known, and even that is after a long time, not after a short time; by one who is attentive, not by one inattentive; by the wise, not a dullard.

(2) It is through dealing with another, that one's honesty is to be known, and even that is after a long time, not after a short time; by one who is attentive, not by one inattentive; by the wise, not a dullard. (3) It is through adversities, that one‟s courage is to be known, and even that is after a long time, not after a short time; by one who is attentive, not by one inattentive; by the wise, not a dullard. (4) It is through discussing with another, that one's wisdom is to be known, and even that is after a long time, not after a short time; by one who is attentive, not by one in attentive; by the wise, not a dullard.” Details obtained by means of a personality test in western psychology have a risk of misleading one‟s judgment. A person subjected to a test can provide fake information as he is aware that he is being observed. As a result of this the test taker might behave artificially. Those are the major weaknesses of personality tests in western psychology. Finally, it can be concluded that the means adopted in Buddhism for personality measurement, although they are life-long and continual, are more acceptable than those in western psychology.

Keywords: psychology, Buddhism, personality tests, personality measurement

148

BUSL-NC-2013- 102 Buddhist Counseling For Sick People and Nurses

Ven. Kirimetiyawe Dhammasiri1

With the beginning of life in the womb of the mother it becomes subject to old age disease and sickness. Sickness is the worst mental and physical suffering in this word and it is an unavoidable situation in life. When a person is overcome by sickness his or her mental and physical ability becomes weak. At a time somebody becomes a sick person he should receive kind and gentle treatment throughout from someone who attends upon him.

When we go through the canonical teachings of the Buddha, it is possible to find out many stories which are related to sick people. According to the Vinaya Pitaka, the Buddha promulgated a particular rule for monks. If a monk neglects the duty of treating a sick monk he is guilty of the transgression of Dukkata-Apatti (minor Vinaya rule). As it is illustrated in Anguttara Nikaya Gilana Sutta, the sick person should receive three types of treatment in order to recover. According to the Suttas, suitable food, suitable medicine and proper nursing are necessary factors for the recovery from sickness. Apart from those factors the nursing person must know the way of preparing medicine in a proper way, taking care of patient and providing things that are suitable. He should also have the ability to clean up puss, mucus and urine etc. The nurse should be motivated by compassion and not by material gain. It is clear that almost all these treating methods are related to the enhancement of the physical ability of patient.

This research will focus attention on finding out Buddhist counseling techniques for the enhancement of mental ability of sick persons. When Venerable Sariputta visited a Brahmin who was on the verge of death, Venerable Sariputta instructed him to develop the four kinds of sublime thought, sympathy, compassion, sympathetic joy and equanimity. As indicated above his research expects to discuss counseling for sick people and explain the Buddhist way of counseling sick people in order to enhance their mental and physical ability at the time of sickness.

Keywords: Buddhist, counseling, sickness, treatments, patient

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

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