ICSS 2013
Permanent URI for this collectionhttp://repository.kln.ac.lk/handle/123456789/10231
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Item Buddhism in Early Medieval North India (6th Century CE to 13th Century CE)(University of Kelaniya, 2013) Yadav, D.The paper explores the presence of Buddhism in north India during the early medieval period (600 CE-1300 CE) which is generally defined as the decline period in mainstream historical analyses. Present Indian states of Uttar Pradesh, Uttarakhand and Bihar formed the zion of early Buddhism. Four great Buddhist pilgrimage centres-Rajgir and Vaiśalī (Bihar) and Sānkāśya and Śrāvastī (Uttar Pradesh) lie in this region. Nālanda, uddańḍpura and Vikramaśila continued as centres of Buddhist learning during this period. Archaeological evidences assert that Lumbini maintained its existence till at least the 10th century CE. Gahadavala kings (circa 11th century) gave land grants to Buddhist Parivrājakas. Bodh Gaya presents evidence of the intimate relationship between India and Sri Lanka. During Aśoka's reign (269 BCE) a branch of the Bodhi tree at Bodh Gaya was grafted at Anurādhapura, Sri Lanka. The paper explores all these sites and traces the network of Buddhist religious institutions while examining the relations between Buddhist ritual functionaries and royal authorities. This research will attempt to critically examine various frameworks given by scholars for this period. Feudal model, given by R.S. Sharma, propounds that Buddhist religious institutions decayed during this period. Integrative model given by B.D. Chattopadhyaya says that although ancient institutions decayed during this period, new institutions also emerged during the same time. This research will attempt to infer the factual status of Buddhism during the said period based on the above mentioned models.Item Guidance provided by Buddhism to properly utilize human labour: a study based on the Sutta Pitaka(University of Kelaniya, 2013) Piyananda, W.The ultimate ambition of every human being is to spend a happy and meaningful life. In order to achieve this goal, people often use their labour or 'working-capacity' in both good and bad ways. The topic of 'human labour is something which has attracted a major attention throughout the globe. Further, an international labour day has been devoted to the working people all around the world. Human labour is one of the major reasons behind the contemporary development. It is also clear that various misuses of this labour have resulted in a number of issues. Some of them are environmental pollution, endless production of weapons, terrorist organizations, and drug production and distribution. The present study seeks to inquire into the factors such as (a) the recommendations depicted in the Buddhist teaching with regard to the use of human labour; and (b) the major guidelines found in the Buddhist teaching with respect to that phenomenon. Buddhism considers human life as the most valuable life on the earth. It further emphasizes the importance of making human life an important one not only to the individual but also to entire society. According to the Dhammapada, the single moment which is spent in a meaningful way is more important than spending even hundred years without a proper meaning. The Buddhist Suttas include two fields with regard to the ways in which human labour has to be used. According to them, there are certain ways in which those who wish to attain nirvana should use their physical and metal labour. Such suttas as vyaggajja, and singalovada urges the laic people to use their labour (both mental and physical) in such a way that they could live a happy life and then make their afterlives successful. Thus, a peaceful and calm environment could be established only by providing the people who spend their manual labour equal opportunities. The present study focuses on studying the guidance provided by the suttas in order to achieve such a goal.Item Organization and management of Buddhist verbal knowledge tradition(University of Kelaniya, 2013) Dhammaloka himi, WewalaThe present study is an attempt to understand the features of knowledge organization and management in Buddhist verbal tradition. I hypothesizes here that no knowledge will be survived without a proper knowledge organization and management. The study is based on tipitaka, commentaries, sub commentaries and related literature. Information gathered from these sources was compared with modern knowledge organization methods expounded in the western world in order to prove the validity of ancient Buddhist methods. Outcome of the study can be summarized as follows: Lord Buddha‟s teachings form a vast corpus of knowledge that has been prevailing for centuries in the form of pitakas (baskets of knowledge). Buddha‟s verbal teachings were retained in their memories by his close disciples. The steps had been taken at Councils (sangayana) to preserve this memorized knowledge for future generations. It is clear that learned Bhikkhus gathered at these Councils have used a number of methods for the purpose. Collection of scattered knowledge, presentation of collected knowledge using bibliographical features in the form of suttas, systematic classification of knowledge and formation of particular groups of Bhikkhus in order to ensure the existence of verbal tradition for the benefit of future generations are some of these methods. Altogether, they form the foundation of Buddhist knowledge management. Recorded knowledge in a physical format is the basis of modern knowledge organization systems. Collection of recorded formats, organization of the contents therein and dissemination of the same are basic features of such systems. However, it is interesting to note that the corpus of ancient Buddhist knowledge in spite of its verbal tradition used modern bibliographic control methods for organization and dissemination purposes. It is apparent that irrespective of the tradition of existence or the time of origination knowledge organization and management have universal features. Long before the introduction of modern classification and cataloguing methods in the western world, the Buddhist knowledge tradition had been using such methods successfully. This suggests that for the continuation, preservation, use and dissemination of a verbal tradition even such methods were instrumental. The organization of tipitaka is entirely based on a sound classification system which is divided into main classes, sub classes and sections. The structure of suttas in tipitaka is enriched with cataloguing features. Even today the study of tipitaka is impossible without an understanding of these particular knowledge organization and management features contained in it. Creation of a strong verbal tradition for the perpetual continuity of Buddhist teaching through the formation of groups of reciters or bhanakas is also one of the important management features contributed to the preservation of dhamma.