Browsing by Author "Wijayawimala Thero, Suriyawewa"

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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.
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.
Is Memory rejected in Early Buddhism?
(Centre for Chinese Studies, Department of Modern Languages, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Wijayawimala Thero, Suriyawewa
A Short Study on the Occurrence and Usage of the Word ‘Elephant’ in the Buddhist Canon
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Wijayawimala Thero, Suriyawewa
The word elephant implies that it is the biggest animal in the forest. Among the many aspects of the elephant its brain is considered one of the most significant. This research is not going to elucidate on the significant characteristics of mammalian elephants but is concerned with the specific occurrence and usage of word elephants with reference to the Buddhist canon. More often than not, Buddhist teaching can be defined as consisting of figurative stories. When individual Dhamma was being preached, similes were taken from the surrounding by the Buddha. Accordingly, when studying the Buddhist norm one aspect that can be effectively identified are animal allegories. In such a context, the occurrence and usage of the elephant can usually be seen with prominent interpretations throughout the Pāli canon. For example, when paying attention to the Majjima Nikaya, it contains two suttas by names of simile of the small elephant’s foot discourse (Chullahatthipadopama sutta) and simile of the great elephant’s foot discourse (Mahahatthi Padopama sutta). When considering these facts, the word elephant can be identified in the outstanding structure of the Pāli canon. Therefore this is an analytical study on the significance of the occurrence and usage of the word elephant in the Pali canon.
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 Evolution of the Bhavanga Citta
(Faculty of Graduate Studies, University of Kelaniya, 2015) Wijayawimala Thero, Suriyawewa
When we critically examine the early Buddhism it seems that through causal theory (theory of Paticcasamutpada) it has represented a scientific and profound explanation regarding the existence of being after the death. On the other hand, it is undoubted that the existence of consciousness (vinnāna) which is subjected to the dependent origination, was very incomprehensible, subject matter to the Indian society which was clinging on to the externalism and materialism. Therefore, it can be guessed that metaphysical questions became popular on this background. The Buddhist confraternity which was broke or scattered into various sects after the great demise of the Buddha, was free from the view of soul theory and it can be recognized that they have attempted to represent various definitions to prove the concept of ‗Person‘ (ekapudgalāyana) giving special attention to the basic teachings of the Buddhism such as Four Noble Truths, Trilakshana (three characteristics), Karmic law, Rebirth (punarbhava), Emancipation (nirvāna) etc. and this tendency was directly influenced by the contemporary social background. As a result of that ‗pudgalavāda‘ was accepted by the sect of Sammitiya and ‗existence of three moments (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 accepted only the Sutras as substantial were as ‗Sautrāntika.‘ They followed early Buddhism, represented the concept of ‗B ja‘ and affirmed the identity and authenticity of existing being. The sect of Yogācāra has resolved this problem through ‗Ālaya consciousness.‘ In this matter, the Theravada response was ‗Bhavanga citta.‘ The concept of bhavanga is not discussed directly in early Buddhism but it is noteworthy that this concept is influenced by the certain factors of the early Buddhism. So, there can be seen an attempt to explain the words ‗bhavasota and vinnānasota. therefore this studying is aimed at examining the relationship between Bhavanga citta and its Early Buddhist Formation.
What is the relationship between Āhāra and the arising of Dukkha?
(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Wijayawimala Thero, Suriyawewa
According to the interpretation of “Encyclopedia of Food Sciences and Nutrition” Food is defined as a basic prerequisite for human survival and also for social and economic welfare and progress. Although, modern intention of Food is taken a comprehensive attention with regard to the sustaining of a life, it is obvious fact that there could be found very different attitude of Āhāra or Nutriment in Buddhism. Indeed, in the Buddhist exposition of Food has not been imparted a mere clarification or classification, which provides a message regard of the important point of our life in combining with arising of the Personation suffering and Societal suffering of beings. Buddhism has distinguished four kinds of Āhāra or Nutriments not only in Āhāra Sutta of the Sanyutta Nikāya but also in other number of suttas of the Buddhist Canon. Those Nutriments are explained namely ‘Nutriment of edible (Kabaḷīkāro), Nutriment of contact (Phasso), Nutriment of mental volition (Manosañcetanā) and Nutriment of consciousness (Viññāṇaṃ). According to the sutta, these Four Nutriments are arisen as a result of arising Tañha (craving). Which means that, Nutriments are apparently conduced to the being for becoming to the existence. Further, the Sutta description indicates that, Āhāra or nutriment as another effective clarification of the origin of Dukkha preached by the Lord Buddha. Further, when it comes to the Abhidhamma definitions and commentary reading of the sutta has effectively been discussed more of considerable details. On the other hand, Ven. Walpola Rahula has suggestively mentioned that, out of these four kinds of Āhāra, the Āhāra of Mental Volition (manosañcetanā) can be compared with the concept of ‘Libido’ in western psychology which exposed by Sigman Freud. When considering these facts, the research will totally be dedicated to find out the interaction between Āhāra and Dukkha Samudaya based on the Āhāra Sutta of Sanyutta Nikāya.
අනගාරික ධර්මපාලතුමන් දුටු ජතිකාභිවෘද්ධිය සඳහා භික්ෂු කාර්යභාරය පිළිබඳ විමර්ශනයක්
(Department of Mass Communication, University of Kelaniya, 2015) Wijayawimala Thero, Suriyawewa; Indrajothi Thero, Baladora; Sumangala Thero, Pahiyangala