Browsing by Author "Sugunaseela Thero, Yakkaduwe"

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Application of Historical Linguistic Aspects for a Better Clarification of Complicated Pāli Terms
(University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama; Wijayawimala Thero, Suriyawewa
The scientific study of a language, and its structure including the study of grammatical aspects, syntax, morphology and phonetics, is called linguistics. As far as the historical linguistics is concerned, it is the study of history and development of language which is conducive to study the causes of language changes. Furthermore, philology, morphology, syntax, semantics ...etc are the branches of the linguistic subject. Historical linguistics is helpful to gain lexical word-meanings of a language. Specially, it is very important to have a sufficient phonological understanding in Pali for gaining substantial knowledge on Buddhist studies. Although some educated ones in Pali accept the superficial meaning of the complicated Pali terms without applying them to linguistic methods, a considerable number of Buddhist scholars whose priority is given to study Buddhism with special reference to commentaries, Pali and Sanskrit dictionaries and linguistics can be seen. To understand properly, ‘what the Buddha said and what the Buddha wanted to intend, one should be aware of both semantics and pragmatics.’ Understanding the meaning of a word without knowing the semantics and pragmatics is meaningless and not useful. On the other hand, no one can put arbitrary interpretations in academic studies. When a line of pali stanza of Dhammapada is scrutinized, various interpretations (semantics) without paying attention to pragmatics can be seen. For instance, “Dhammapīti sukham seti……” Here, the meaning of the word “pīti” is joy or pleasure according to word level meaning (semantics). But in the context of the pragmatics, the meaning of the word Dhammapiti, is one who drinks the Dhamma. Therefore, an exact ending of a word-meaning is drawn and that word is to be linguistically scrutinized considering the parallels, lexicons, commentaries, neighboring contexts and correspondings. Therefore, in this brief paper, an attempt has been made to compare few Pāli terms in ‘Brahmajāla Sutta’ in Dīgha Nikāya which have been differently mentioned in the Buddha Jayanti Tipitaka version and Burmese Tipitaka version, in order to make some clear understanding of exact usages of those words based on philology and parallels, lexicons, commentaries, neighboring contexts and correspondings.
The Buddha, Martha Nussbaum and Sympathetic Imagination
(University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe
The ‘Sympathetic Imagination’ is introduced to the cultural literature in 90th decade by Martha Nussbaum, an American philosopher and the current Ernst Freund Distinguished Service Professor of Law and Ethics at the University of Chicago. To elucidating it further, according to Nussbaum, Sympathetic Imagination is “the possibility of an individual to lend ears for others, especially those who are of different genders, races, classes, religions and national origins”. Before 2500 years ago, the Buddha, the founder of Buddhist Philosophy, has taught and proclaimed this theory through many concepts. In Buddhism ‘Sympathetic Imagination’ is parallel to the concept of ‘Samānattatā’ (Impartiality, feeling towards others as towards oneself). For an instance, “attanaμ upamaμ katvā”, ‘putting oneself in another’s place’ which can be clarified as everybody should think about others. Among the special characteristics of the Buddha, ‘the Sympathetic Imagination’ is highlighted because he could convey properly his teaching to the people who are related to multi-cultures and religions, without any quarrel. When paying attention to the current social system not only in Sri Lanka but also in the world, it is clear that communities related to manifold cultures, races, classes, religions etc., are trying to illustrate that only their own view is the truth but others are false. Here, my chief endeavour is to discuss how far the ‘Sympathetic Imagination’ is discussed by Nussbaum and the Buddha and the issue I’m going to clarify is how far we are aware of Sympathetic Imagination and use it for the alleviation of social disorders and crimes. The conclusion I illustrate is ‘the doctrinal factors related to the Sympathetic Imagination in Buddhism are more helpful to make an interconnected peaceful world system. To prove this fact I use several texts of Martha Nussbaum and Buddhist canonical texts.
A Critical Study for Attitudes Towards Memory Among Buddhist Schools
(Faculty of Graduate Studies, University of Kelaniya, Sri Lanka, 2016) Wijayawimala Thero, Suriyawewa; Sugunaseela Thero, Yakkaduwe
After the passing away of the lord Buddha, a great number of philosophical causes and reasons were affected the emergence of different schools of Buddhism. Among those philosophical disputes, memory appeared as the center of an important dispute with special reference to individuals. Hence, Buddhist schools have to give a substantial solution to this inescapable question by protecting Buddhist identity. As a result of to the attempt to find a solution for this problem, manynew concepts were introduced by the different schools of Buddhism. It is very interesting to note that distinguished scholars argue that to resolve the problem of memory and the problems of the mind, schools of Buddhism had to introduce new concepts. In relation to the above idea, ‘pudgalavāda’ was accepted by the sect of school of Pudgalavāda and ‘existence of three times (traikalika asthitva)’ was accepted by the Sarvāstivāda tradition. Here, they created the concept that ‘all subject and object matters are existing’. The other sect who asserted that these conflicts originated because of the Abhidhamma tradition accepted only the Sutras as substantial and they were called as ‘Sautrāntika.’ They followed early Buddhism, represented by the concept of ‘Bīja’ and affirmed the identity and authenticity of the existing being. The sect of Yogācāra has resolved this problem through ‘Ālaya consciousness.’ In this matter, the Theravada response has been identified as the concept of Cittavīthi and the concept of ‘Bhavanga citta.’ As such, many contradictory solutions have persisted among different schools of Buddhism. Therefore, thisesearch examines the various perspectives of memory among schools of Buddhism and its practicality and substantiality through examples.
The Ethical Value of Great Chronicle (Mahāvṃsa), the Prime, Heritable and Historical Record of Asians
(Centre for Asian Studies, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
The Mahāvaṃsa, the foremost chronicle of Sri Lanka or the Great Dynasty of Ceylon, elaborates the lineage of rulers from the arrival of Vijaya in 543 BCE to the reign of King Mahāsena (334–361) (6th Century B.C. to 4th Century A.D.).This chronicle which continues to date is considered to be the authentic source that can be cited for the purpose of recognizing the uninterrupted historicity of Ceylon. On the other hand, Mahāvaṃsa reveals the historical, political and cultural evidences not only in Ceylon but also in the other lands in the Asian region. When the overall content of the Mahāvaṃsa is scrutinized, it is apparent that the purpose of compiling this chronicle is not only to record the historicity of Ceylon based on facts but to compile the ethical cultural and philosophical facts or admonitions based on Buddhist philosophical view. Showing examples through historical incidents the Mahāvaṃsa author conveys these messages to the listeners and engages them in practicing mental and physical good deeds and turns their lives towards an ethical way. Furthermore, in each ending of a chapter he indicates that ‘This chapter in Mahāvaṃsa is compiled for the serene joy and emotion of the pious.’ Therefore, by scrutinizing the inclusion of Mahāvaṃsa, a conclusion can be drawn that the intention of compiling Mahāvaṃsa is not only to reveal historically significant factors of Ceylon but also to contribute to develop cultural and human values by encouraging listeners to observe ethical doctrinal factors. In this paper, an attempt is made to point out and examine the ethical perspectives which have been added in ‘the Great Chronicle’ by the Mahāvaṃsa author with the intention of developing ethical values in the entire society.
The Ethical Value of the ‘Great Chronicle’ (MahâvCsa), the Prime, Heritable and Historical Record of Asians
(Centre for Asian Studies, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
Lay Routine of Anagarika Dharmapala for a Better Social Atmosphere
(Department of Mass Communication, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
It is indisputable that Shrimath Anagarika Dharmapala was a Sinhala Buddhist celibate who had practical and prolific social vision based on Buddhist philosophy in its pristine purity. Even in his absence, the value of his social philosophy remains unchanged up to date. Nevertheless, the fact is that how far it has been adopted as a practical method for a better social atmosphere in Sri Lanka. Through his penetrated farsighted intelligence, he proclaimed a paramount and practical routine for Buddhist lay-society with the intention of making an effective and enthusiastic Sinhala national bulwark. It is obvious that, as a social philosopher, social reformer and Buddhist scholar, he compiled an all-inclusive code of ethics and routine for laity. For instance, this code of ethics exposes to the laity about proper behaviour, proper way of having food, wearing clothes, using the lavatories, footing on the road, appropriate behaviour in a meeting, etc. This compilation evidently draws inspiration from the Pātimokkha of the Buddhist Monastic Discipline (Vinayapiṭaka) which elaborates each and every formal and ethical way of human behaviour. In this manner, Anagarika Dhrampala, getting the core of disciplinary values from the canon, represented to laities this routine which consists of virtues and rituals for women and children separately. For instance, he mentions how the spoons and forks should be used if they are used at meals. In the absence of moral values, prevailing social system is downfall bound day by day. In the context of the overall facts relevant to this theme, a conclusion can be drawn that the routine for the laity of Anagarika Dharmapala is of vital importance to build up an ethically wholesome society. Therefore, this paper exposes how the vision of Anagarika Dharmapala can be applied for a better modern social atmosphere.
A Study on Divergent English Translations for ‘Bhavaṅga’.
(The Third International Conference on Linguistics in Sri Lanka, ICLSL 2017. Department of Linguistics, University of Kelaniya, Sri Lanka., 2017) Wijayawimala Thero, Suriyawewa; Sugunaseela Thero, Yakkaduwe
The term bhavaṅga of the Theravāda Buddhist Philosophy is predominant due to many reasons. When studying the discourses of the Buddha, this term cannot be found anywhere in the basket of discourses (suttapitaka). Therefore, it is to be believed that this term is a production of later disciples of the Buddhist Philosophy. It is, to be believed that this term appeared, for the first time, in the Abhidhamma treaties which were composed soon after the Buddha‟s parinibbāna (passing away). Although, its history began with the oldest Abhidhamma compilations, the uppermost development of it is distinguished in the latter period of Theravāda Buddhist philosophy. In other words, it is implied that this term appears to be the basis of the entire Theravāda Buddhist Philosophy. As a result, various kinds of interpretations exist among the scholars who write on the Theravāda Buddhist philosophy, to elucidate the nature and real meaning of the Buddhist Philosophical term bhavaṅga. Hence, it has been difficult to select an exact and more appropriate translation to convey the accurate sense of the term. Therefore, this research focuses in distinguishing the most convenient translation of the term by scrutinizing almost all translations that have been given for the term so far.
A Study on the Memory by using ‘Smruti, Smara’ and ‘Sati’ in Sanskrit and Pāli Literature
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Wijayawimala Thero, Suriyawawe; Sugunaseela Thero, Yakkaduwe
In the division of ancient Hindu or Vedic literature consists of two scriptures viz. śruti and Smrutiscriptures. Literally, śruti means that ‘what is heard’ and śmruti means that, ‘what is remembered’. Although, these definitions are regarded as Hindus literature, of these two terms Smrutihas been occurred with reference to the Memory of individuals not only in Vedic literature but also in Buddhist Sanskrit literature. Smarais another term for using to clarify the Memory of individuals in Vedic literature.On the other hand, Pāli term Sati is performed in contradictory state in combining with the concept of Memory. Many distinguished scholars have speculated that Sati is derived from the Sanskrit term Smruti. Furthermore, Collect cox discusses that, the term Sati of Early Buddhism has been affected to the Sarvāstivāda Abhidhamma as Smruti.Further, Ghānaponikathera points out that, Dhammasangani definition of Sati has been limited for defining only in good consciousness (Sobanacitta). It is very interesting to note that, all these usages are important with the concept of Memory in both Hindu literature and Buddhist literature (Pāli and Sanskrit).Therefore, this research is aimed to discuss about the terms of Smruti, Smaraand Sati in order to clarify the Memory of individuals.
Traditional Theravāda Theory on the Authenticity, Substantiality and Historicity of the Abhidhamma
(University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe
The traditional Thēravāda idea of the authority of Abhidhamma is none other than, ‘the Doctrine of Abhidhamma taught by the Buddha. Although it is so, there exist doubts about the authenticity of the Abhidhamma Piṭaka as genuine Buddha word. For instance, the early sect of the Sautrāntikās declared that, as their name indicates, ‘only Sutta and Vinaya as canonical but not the Abhidhamma’. As a whole, some scholars (including Thēravāda commentators) proclaim that the Abhidhamma was preached by the Buddha, some other people say it was not preached by the Buddha. Some scholars point out that the Abhidhamma was a system of knowledge developed and constructed by the disciples based on the teachings of the Buddha. By scrutinizing various facts, this paper proposes that that ‘the mere intention and willingness of Thēravādīns, regarding the historicity, authenticity and substantiality of Abhidhamma is, undoubtedly, ‘the Doctrine of Abhidhamma is realized and taught by the Buddha.