Browsing by Author "Ven. Dhammissara, M."

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Bhisakko Sallakatto : Buddha as a Psychic Surgeon
(All India Oriental Conference, 41st Session, Sri Jagannath Sanskrith Vishvavidyalaya. Puri, 2003) Ven. Dhammissara, M.
Surgery. Salla Tikiccä pre-held in Asian health management since olden days. Despite the technique and other accessories , which are now being followed in the modern times. as a surgeon may be strikingly amazing. The apposition of the Buddha as Bhiéäkko Sallakatto is however significant. A surgeon usually drains out pus and black blood of the boils and tumors. He further uses the sürgic.a,i appliances to cleave amputee the anirnate organs and transplant, the better one if required, On this background Gautama Buddha was efficient to redress the psychic ex-orders of the animate beings. So that, the turbidity and hindrances, which becomes a source of mental suffering where surgically operated by his own uncommon techniques.
A Brief Study On The Milindapanha: In The View of History of Ayurveda
(Symposium on Buddhist Studies, Twentieth Anniversary Commemoration Volume, Thames Buddhist Vihara, 2003) Ven. Dhammissara, M.
The Milindapanha is the work, which records. the Questions asked by the king my India and • the answers given by the Venerable Nagasena. Some traditions like BUrmese have given more importance to the Milindapanha," which has been treated as a canonical text. 1 They treat it-as a book of the K/yuddakanikaya, the fifth'. division of the Suffapifaka. Even in India, some scholars consid& the Milindapanha as a book of the Khuddakanikaya.2 The Milindapanha, according to the Sri Lankan tradition, 'is not included in the Khuddakanikaya and has been treated as an important non-canonical work.
Buddhist Sinhala Literature: A Brief Historical Survey
(First International Seminar on Buddhism and Literature, Nava Nalanda Mahavihara, Nalanda, India, 2002) Ven. Dhammissara, M.
It is believed that Sinhala language came to Sri Lanka with the original migrants. According to the Mahåv,oüsa, the great chronicle of Sri Lanka they who came from Bengal, Magadha and Kälinga are traditionally considered to be the founders of the Sinhala nation. They spoke Indo-Aryan local languages depending on the areas from which they migrated. Further, the Mahäva?üsa states that King Vijaya (dh century BC) communicated (MV.vi.51) with kings in India to arrange marriages, etc. and for this commonly understood language and script would have been required. It proves that original migrants also brought with them the Brähnzi script. Later, the 'Sinhala Language" came to be influenced by Pali, which is the language in which the Buddhist canonical writings were preserved. It can be accepted because, it is believed that Ven. Mahinda brought the commentaries, which was in Pali and was translated in to Sinhala by him self (Hettiarachchi, Introduction p.6) Later, in Anuradhapura period both Sanskrit and Pali appear to have influenced the Sinhalese. New sounds were added to the language as words were taken into Sinhalese both as derivatives and in the pure form. Verse however remained "Elu" or pure Sinhalese. Further, it is also to be considered that Siyabas/akara and Elu Sandas Lageuna too refer to earlier works and on poetics shows us that there must have been an earlier literature which is lost to us. Here it is a brief historical study on Buddhist Sinhala Literature. Considering the easy way to make the discussion, the method has been föllowed here is after having mentioned about Sinhalese Inscriptions, Sinhalese Commentary Literature and Sigiri Graffiti, history of Sinhalese literature has been discussed according to the periods called Anuradhapura, Polonnaruwa, Damhadeniya etc. That is also has to be limited from the beginning up to Kotte Period (15 h century AD). Periods have named according to the changing of the capital in the history,
A Comparative Study Based on Päli Literature and Mahäbhärata
(National Seminar on Buddhism in Literature, Santiniketan, India, 2002) Ven. Dhammissara, M.
Human beings are mostly organized to sole the problems they face. As a group, they organize themselves to live In various situations. And noteworthy personals arise because each and everybody dose not have secluded enough knowledge. Those kinds of personals are considered as wiser than the common people. They might have been named as 'Isi' or 'Rsi' and meaning as "Seers" "Seers who sees better than the others or "who proceeds". It is true, according to the Bhagavadgtta they are awakened while other beings are sleeping (yå ni'ä sarvabhfitänalfl tasyäy;z )ägarti sayilyamt Mbh.vi.26.69) So far as we know the concept of Rsi has been drawn smce remote past, of which exact time can not be mentioned. Here it is a brief discussion about isi and reflected in both Buddhist and Hindu traditions. Therefore, we have discussed here only about few main point, which can be seen in Pali Canon and Commentaries and has been compared with Hindu view, which Can be seen in the Mahabharata. As an introduction to the concept of rsi the Rgveda draws attention at its beginning.
Feeling (Vedana) in the Mahanidana Sutta and in the Charakasamhita: A Comparative Study
(Second Annual Conference on Indian Society For Buddhist Studies, University of Jammu, Jammu, 2003) Ven. Dhammissara, M.
It may be noted, in brief, that all the systems of Philosophy, religion and medicine have been originated out of the search of the method to relieve the feeling, which is un-delight. The Buddha says, "Health is the greatest of gifts" (Arogya paramä /äbhä).l Ayurveda came into existence to eliminate pain and suffering of the living being. Charaka says that the cause for all the pursuits: Dharma (religion), Artha (wealth), Keirna (desire) and (liberation) is the health.3 Therefore, it is an interesting fact that there is a similarity, on the concept Of Vedanå, between the Buddhism, being a religion and a philosophy based on the theory of cause and the Carakasmilhitå, being a medical treatise based on Hindu philosophy, especially VaiQ5ika philosophy. The discussion has been made here, to examine the similarity between both Buddhism and the Cara/easamhitä, on Vedanå. Sources are mainly, for the study, has been treated as the Mahänidåna sutta of Dighanikäya and artrastbåna of the Cara/easatilhitä. Besides, some passages like from Vedanåsapüyntta of Smüyuttanikäya and Sntrasthäna of the Carakasamhitå also have been cited for further clarification. The Mahånidana sutta is a discourse of the Buddha, included in the
The Friendly Science of the Nature
(National Seminar on Relevance of Ayurveda, Department of Sanskrit, Pali and Prakrit, Visva-Bharati, Santiniketan, 2003) Ven. Dhammissara, M.
Ayurveda, the most ancient medical system, valid up to date, is 'a special branch of knowledge on life dealing with both body and mind.'l The word Ayurveda has been originated with the two constituents, 'Ayus' and 'Veda'. The former 'Ayus' derived from the root f' (to go), and therefore, the meaning of the term 'Åyus' is 'continuity Of existence', Simply, 'Jivita' or 'life'. The later 'Veda' derived from the root 'Vid' (to know), and means 'Knowledge 'or 'Science'. Hence, the literary meaning Of Ayurveda is 'The Science of Life'.
Impact of sanskrit on Sinhala (a brief study)
(International seminar on Indian literature: "Past, Present and future", Indraprastha Reviewer's Guild and Hansaraja College, University Of Delhi, India (2019), 2019) Ven. Dhammissara, M.
Among the countries that have contributed to the Sanskrit literature, next to India, Sri Lanka occupies the most prominent place. It is seen that in the sphere of national education, at different eras in the history of this country Sanskrit literature has played a prominent place. Even at the present time Sanskrit occupies an important place in the Pirivena Education in Sri Lanka. From recent times Sanskrit is being Included in the school curriculum of Sri Lanka. The influence of Sanskrit is immensely felt not only on the Sinhala language and literature but also in the field of fine arts including art and architecture, drama and music as well. Among the Indo-European family of languages, Sinhala belongs to the Indo- Aryan branch. Sinhala is written in a script which is a descendant of the ancient Indian Brahmi script. Evidence has been found to prove that even in the 3rd century B.C., Brahmi was the script that was used in Sri Lanka for inscribing inscriptions, before the Sinhala script was developed into a literary-worthy form. According to the renowned Sri Lankan Professor, O. H. de A. Wijesekera, the reason behind this may be the island's dependency on India. "While it cannot be denied that Ceylon in its long history of twenty-five centuries has maintained itself as a separate political and economic entity, in literary and cultural matters it has largely been dependent on India. Its religion is Theravada Buddhism, which originated on the sub-continent, and was subsequently introduced to the island in the time of Asoka, and its secular arts and sciences too came from the same source, at least in the early period.
Learning style preferences with reference to learning English and Sanskrit Languages: A survey based study conducted among BAMS undergraduates of Gampaha Wickramarachchi Ayurveda Institute
(12th Annual Research Conference, The Royal Asiatic Society of Sri Lanka, 2019, 2019) Ven. Dhammissara, M.; Dissanayake, S.A.R.R.P.; Dharmapriya, A.K.H.
Language learning processes vary from person to person due to the existence of biological and psychological differences. Learning style can be viewed as a set of factors, behaviors, and attitudes that facilitate learning for an individual. These factors and attitudes include whether learners prefer aural style over visual style, and individualistic style over co-operative style. Jowkar (2012) conducted a study to explore the relationship between learning style preferences and comprehension strategies of Iranian learners of foreign languages and found that these two variables are positively correlated. Ehrman's (1994) study too suggested that learners with some identified styles had higher performance in speaking, while others performed comparatively better in reading. Most of these researchers seem to agree that some learners prefer visual style over aural style; these learners benefit by reading exposure to language over spoken exposure. Apart from that, learners who prefer individualistic style learn on their own without actively taking part in co-operative activities. Some learners are highly flexible in their-learning approach. This study was designed to investigate the hypothesis that preferences in selected learning styles of students learning Sanskrit and English are independent in learning each language.
Mahäyäna Concepts in Sri Lankan Literature (A brief literary review)
(Buddhist Culture in Asia: unity in Diversity, Vol. 1, Somiya Publications Pvt. Ltd (2008), 2008) Ven. Dhammissara, M.
The Sri Lankan history of Nikäyas and the conflicts among them are of great attraction in the historical Buddhist academic discipline. Depending on royal sponsorship, particular Nikäyas have shown rise and fall in different eras. In many occasions, the Nikäya with royal patronage reached the pinnacle of its development, even as it attempted to destroy the opposing Nikäyas. Although historical evidence reveals that the Thera tradition (sthaviraväda), which took firm root quite early in Sri Lankan Budhist history, eventually surpassed other Nikäyas, we still find elements of other Nikäyas which are blended into the Sri Lankan culture. In this discussion, special attention will be paid to analyse Mahäyäna elements in Sri Lankan literature.
Paritta Or Pirit As A Healing Power
(International Conference On Contribution Of Buddhism To The World Culture, 2004, K J somaiya centre for Buddhhist Studies, Mumbai, India & Nalanda Mahavihara Bihar India & Otani University – Kyoto, Japan (2004), 2004) Ven. Dhammissara, M.
Pirit — chanting is a very popular ritual among the Buddhists of Sri Lanka; no important function domestic or social, can be considered complete without this ritual. The essence ofthepiritceremony consists in the ritualistic chanting ofceftain Pali canon, collected and arranged in a particular order in the Catubhäpavü•apäli_ It is, among the common people in Sri Lanka, known as "Pirit— Poti'. The content of the Pirit —chanting varies according to the situation for what it is to be chanted. Suppose, the A Ikulimäa sutta is chanted only in an occasion of blessing to a pregnant. Pirit is very essential ritual in Sri Lanka which starts from the womb and continue up to the tomb and thereafter. Therefore, on one hand, Pirit chanting, is a ritual which can be compared with the Sarpskä•a ritual in Hinduism, and on the other, it is very much popular as a healing power chanted to recover from illness. Pirit is a collective term designating as set of protective chants or runes sanctioned by the Buddha for the use ofboth laymen and monks. As the term itselfdenotes the meaning safety, the ceremonial recital of it is believed to warding offall forms ofvipatti, the even evil influence of planets, spirits, etc. The use of protective spells against various dangers has been a common practice among the Indians from very early times. The Buddha himselfis said to have adopted the practice on several occasions. The public recitation of the Ratana Sutta at Vesali is the best known instance. The Khandha, Atanatiya, and the Metta Sutta have received the sanction of Buddha himself We, therefore, hope to discuss, in this paper, how Pirit is used in Sri Lankan society as a healing power.
Sino-Sri Lankan Relationship and Trikayastava in an Inscription at Mihinthale
(Buddhist Exchanges Between China and Sri Lanka of the 15 Wu Yue Buddhist Conference, Hangzhou Buddhist Academy, Hangzhou, China (2017), 2017) Ven. Dhammissara, M.
History of Sino-Sri Lankan relationship goes back to a remote past even up to 2nd millennia B.C. Therefore, evidence Can be traced from the Sri Lankan, Chinese and other sources for the religious, commercial and diplomatic relations between the two countries developed by leaps and bounds during the past 4 millennia. Trikåyastaoa in an Inscription at Mihintale, Sri Lanka is a unique piece Of evidence related to Trikåyastavn concept. It eulogizes the Trikäya or the three bodies of the Buddha, developed by Mahayana tradition, in Sanskrit language and Srtagdharci metre. Applicability of the topic mentioned above arises through two ways: (1) Trikäynstava has been restored into Sanskrit from Chinese transliteration and from a Tibetan codex. NO Other country than these three, viz. Sri Lanka, China and Tibet has so far presented TrikAyastava in the equal form. (2) Trikäynstaoa too being a Buddhist concept found in both countries and common in the sense too. Therefore, it is certain that Bladdhism is the bridge between the two countries relationship through more than two millennia.
Social Conditions Reflected in Sanskrit Inscriptions of Sri Lanka
(The International Conference on Dhamma and Abhidhamma, K.J Somiya Centre For Buddhist Studies, India (2006), 2006) Ven. Dhammissara, M.
Sri Lanka possesses one of the largest collections of inscription in South Asia, nearly four thousand of them dating from the 3 century BC. Beside inscriptions written m Sinhala language in its various stages of development, a few inscriptions written in Sanskrit and Pali have also been found. Scripts used in these Sanskrit inscriptions are Sinhala, Grantha or Devanagari. Some inscriptions which have been written In another language and consist of Sanskrit verse/ s (éloka/s) or prose portions are remains in the same scripts in which the partlcular inscription IS written. The oldest Inscription in Sanskrit (Kuccaveli rock Inscription-about 7t century AC. (EZ.III.1933, pp. 158-161) hitherto found in Sri Lanka has been written in the Grantha script while the longest inscription in Sanskrit (Abhayagiri slab inscription about 9 century AC. (EZ.I.1912, pp.1-9) has been written in the Devanagari script. An inscription in fragmentary form, belonging to 12 to 1315 century AC., however, provides information of a secular nature. Almost all the other inscriptions written in Sanskrit deal with topics relating to Buddhist Culture.
The use of vyäyäma or physical Exercise, Prescribed in Ayurveda
(Journal of Gampaha Wickramarachchi Ayurveda Institute, Volume 02, No.01, June-2005, 2005) Ven. Dhammissara, M.
Ayurveda also gives an importance to the physical exercise for the maintenance of good health. According to Ayurveda the consequences resulting from physical exercise are not only lightness of the body capacity for work, coilectedness, power of enduring hardsh ip; but also it removes of all imperfections and augmentation of the digestive fire. Therefore, vyaydma has both the values: preventive and curative.
The Use of Vyäyäma or Physical Exercise, Prescribed in Ayurveda: Special Reference to Sri Lankan Medical Text
(Sportsmedcon-2004 and International Seminar on Science and Medicine in Sports at the Grassroot Level, Department of Physical Education, Vinaya Bhavana, Visva- Bharati, West Bengal Association of Sports Medicine- Kolkata, 2004) Ven. Dhammissara, M.
Vyäyäma or Physical Exercise is quite essential for a person to maintain his normal health. Also it helps to carry out daily tasks with energy and attentiveness, without undue tiredness, and with ample vigor. Ayurveda also has given an importance to the physical exercise or Vyäyäma considering the maintenance of good health. The consequences resulting from physical exercise are not only lightness of body, capacity for work, collectedness, power of enduring hardship; but also it removes of all imperfections and augmentation of the digestive fire, which is very much need for the balance of three humors which otherwise causes illness. Nevertheless, the intelligent person should never indulge in physical exercise as, according to Ayurveda, it results in fatigue, faintness, loss of vigor, thirst asthma, consumption, fever and attacks of cold. Further, the time, when the physical exercise to be done, is also to be highly considered. The use of the physical exercise, according to Ayurveda, can be included in both preventive and curative methods. We, therefore, hope to discuss in this paper the use of physical exercise according to Ayurveda, mainly the Vrddhatrayi (the Carakasahhitä, the Sugrutasamhitä and the Astäigahrdayasafflhitä) with special reference to Sri Lankan medical texts like the Särärthasahgrahaya, the Bhesajamanjüsä and the Yogärpa vaya and the Prayogaratnaväliya).