ICSES 2018
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Item The Trikāya Concept as a Primary Aspiration of Mahāyāna(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Dhammadinna, G.Mahāyāna as a great vehicle is one of the two main existing schools of Buddhism a term for classification of Buddhist philosophies and practices. Mahāyāna is the larger of two major tradition of Buddhism existing today, the being Theravāda. The Mahāyāna Buddhism can be found in China, Tibet, Japan and Korea etc… not only in the East but also in the West as its practical teachings. According to main teachings of Mahāyāna aspirations, they obviously believe the Buddha was fulfilled with the three bodies. It is called as the concept of “Trikāya”(Trinity). It views that the Buddha manifests in three different bodies Dharmakāya (truth body), Sambhogakāya (bliss body) and Nirmānakāya (emanation body). This Trikāya concept was developed with the demise of the Sākyamuni Buddha until about the 4th century CE. Nirmānakāya means the transformation body of the Buddha. However, the Buddha also has Sambhogakāya and Nirmānakāya forms as well. It is revealed that the Buddha primordially enlightened in the form of Dharmakāya, but He manifests in various Nirmānakāya forms-not necessarily as a “Buddha” to teach the way to enlightenment. However, Mahāyāna Buddhism has been influenced from the Theravāda Buddhism, Jainism and Hinduism. Some scholars emphasized that Trikāya concept developed with various kinds of reasons and facts. The main objective of this paper is to suggest how the Trikāya concept was developed. It is emphasized to us the Primary Buddhist and secondary sourcesItem A balanced study on Mahāyāna Bodhisattva concept and Theravāda Bodhisattva concept(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Wijethilaka, M.A.I.U.Mahāyāna tradition can be considered a philosophical tradition of Buddhist doctrine. It is believed that the Mahāyāna tradition evolved from the fourth dhamma Sangāyanā in the era of king Kaniṣka. However, many doubts remain on the origin, history and evolution of Mahāyāna tradition. It became a conspicuous doctrine in India in the beginning of 1st millennium and it spread to several Eastern countries. Mahayana means the ‘big vehicle’ for liberation. Its opposite term is ‘Hīnayāna’ literally meaning the ‘small vehicle’. The Chinese explorer Ithsing (A.C. 625-713) defines these terms thus: “Mahāyāna is used as an adjective to denote the ones who worship hermits and study Mahāyāna suttas whereas Hīnayana is used as an adjective to denote ones who do not worship and study. In other words, Mahāyāna doctrine has its own religious texts which differ from Hīnayana Tripiaka and it worships pantheons who are inferior to Bodhisattvas and equal to Indian gods.” This definition leads to a clear conclusion. The concept of Bodhisattva has been prioritized in Mahayana tradition. Bodhisattva means the person who extracts wisdom. Even though Bodhisattva has not attained enlightenment, it is considered that Bodhisattva has adhered the path to be Lord Buddha. In contrast to this, Theravada tradition considers Bodhisattva as an immature stage Lord Buddha. According to Mahayana tradition, ordinary people can attempt and should become Bodhisattva. Tripiaka written in Pali highlights the concept of Bodhisattva prior to Mahayana tradition. In analyzing the sources, the concept of Bodhisattva scan be categorized into three types. They are simple Bodhisattva characters, bodhisattva characters romanticized by mysticism and Bodhisattva dhamma. The Bodhisattva characters have been signified in several names in Tripiaka literature. Mahāyāna tradition highly appreciates the concept of Bodhisattva and provides various interpretations to the concept. The study aims to analyze the concept of Bodhisattva in relation to the sources of these two traditionsItem Buddhist Miracles as Depicted in the Mahayāna Scriptures in Southeast Buddhism(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Ven. Tin, N.K.The paper clarifies the Buddhist concept of miracles and shows the place of miracles in the Mahāyāna Buddhist teachings. Besides, the paper goes to depict and analyse Buddhist miracles as represented in Mahāyāna tradition. The Buddha and his disciples that perform most of the characteristics of miracles in Pāli canon can be found in the Mahāyāna sūtras. The factors of miracles are extremely important in Mahāyāna texts and the miracles become one of vital element of Mahāyāna scholastic literature. The miracle of teaching the Dharma in Mahāyāna literature is considered a means to be used against the magical powers of non-Buddhist religions as a philosophical means to convey the Mahāyāna thoughts that are not the cause leading to enlightenment but one of consequence of enlightenment`s fruit. There are many evidences in the Buddhist Pāli scriptures mention to the manifestation of miracles by the Buddha himself. Pāṭihāriya is an adjective that is comprised from pāṭi+hr (pāṭihāra) which derived from the Sanskrit prātihārya from root √prātihr means to juggle or conjure, special and wonder or miracle”. The term pāṭihāra is used in stock phrase “iddhipāṭihāriya, ādesanāpāṭihāriya and anusāsanipāṭihāriya” as the 3 marvels with characterise a Buddha with regard to his teaching i.e. superhuman power, mind reading, giving instruction. The research problems are the miracles in the context of Mahāyāna Sūtras and the using and performance miracles of the Buddha and Bodhisattva are depicted in the Saddharmapuṇḍarīkasūtra, the Avataṃsaka Sūtra and the Lalitavistara sūtraas well as the philosophical significances of miracles in the Mahāyāna Scriptures in the comparison with Pāli suttas. This paper is a qualitative research that will follow the method of textual analysis and Buddhist cultural investigation and description of. It will also examine the textual material and cultural field from a critical and descriptive perspective. The data will be collected mainly from the primary sources, of both the Theravāda and Mahāyāna Buddhist traditions. The Mahāyāna texts will be chosen from the Mahāyāna tradition as well as the relevant books and articles written on this topic and other reading materials. Discussions about the subject in recent secondary scholarly literature will also be taken into account. The data thus collected will be organized and critically analyzed