International Conference on Sanskrit Studies (ICSS)

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Subject: search.filters.subject.Early Buddhism

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    A Comparative Study of the Concept of Papañca/ Prapañca between Early Buddhism and Mahayana.
    (International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Ven.Hai Hui
    The purpose of this study is to investigate into the relevant literature based on the concept of papañca /prapañca in early Buddhism and Mahayana. This concept which is closely related to Nirvana is a significant term in Buddhist doctrine, which reveals the difference between ordinary people and the Buddha. It consists of important philosophical nuances like epistemology, metaphysics, and language philosophy. However, its meaning has been an argumentative topic for years. There are four specific kinds of meanings of prapañca found in Mahayana. They are defilements, the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva), discrimination (vikalpa), and wrong views including misunderstanding Dharma, grasping views, and metaphysical speculation. Although these four kinds of meanings of prapañca can be found in sutras of early Buddhism, they are potential. Regarding the four kinds of meanings of papañca/prapañca, Mahayana and early Buddhism have given different emphasis. Theravada tradition interprets papañca as defilements; Vasubandhu sees the undeclared points as prapañca, which are metaphysical speculations; Mādhyamika and Yogācāra emphasize on the meanings of prapañca as the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva) and discrimination (vikalpa). This difference between early Buddhism and Mahayana exists because the goals of early Buddhism and Mahayana are different. The goal of early Buddhism is eradicating self-attachment (atma-graha), so early Buddhism emphasizes eradicating self-attachment (atma-graha). Likewise Theravadins see defilements as papañca, the radical of which is self-attachment (atma-graha); metaphysical speculations seen as prapañca by Vasubandhu are irrelevant to eradicate self-attachment (atma-graha). The goal of Mahayana is not only to eradicate self-attachment (atma-graha), but also to eradicate dharma-attachment (dharma-graha), so Mahayana emphasizes eradicating dharma-attachment (dharma-graha). Discrimination (vikalpa) seen as prapañca leads to dharma-attachment (dharma-graha). The manifestation of Dharma-attachment (dharma-graha) is the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva).
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    The influence of Lankavatara sutta in Zen Buddhist Teachings.
    (International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Opanayaka Suseema thero; Abeysinghe, A.M.R.W.K.
    6th century AD was the period which paved the way for various philosophical schools. The Buddhist philosophy received a very special place among the other philosophical teachings in India at that time. The Gautama Buddha introduced these teachings which are pointed towards the person’s wisdom in the world. In early ages many people ordained and predicated their targets and later they attempted to introduce Buddhism in variety of ways with that opportunity Buddhism was divided into Nikayas and as a result of that at 4-5-6 centuries AD Buddhism was propagated to the south East Asian countries. Two views about Theravada and Mahayana which were originated in India were propagated to the kingdoms such as Tibet, Burma, China, Korea and Japan. Among those traditions Zen Buddhist tradition acquired the priority and it was developed cantering japan. This tradition was known as Chan in China and later known as Zen in Japan. According to that the main aim of this research is to prove that Zen Buddhist tradition has the influence of Mahayana sutta Lankavatara apart from early Buddhism. In that how these Lankawatara teachings have influenced Zen Buddhist tradition, what are Zen Buddhist teachings in Lankawatara sutta apart from early Buddhism, and here discover the early Buddhist and Lankavatara teachings in Zen Buddhist tradition. The theory of this research is to analyse data associating literary sources. According to that it is possible to deduce that there is an influence of Lankawatara sutta in Zen Buddhist tradition.
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    A Comparative Study of Samsāra and Nibbāna as Reflected in Early Buddhism and Madhyamaka Philosophy.
    (International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Thammennegama Samiddhi
    As Early Buddhism notes, the word nibbāna denotes the ultimate reality of the individual. In accordance with early Buddhist explanation, nibbāna explains as the end of samsāra. On that regard, it is explained as two separated aspects. As mentioned in Dhammapada (“dīgobālānaṃsaṃsāro”), it’s explained that damn people are far from nibbāna and their transmigration is lengthened.Ven. Nagarjuna the founder of MadhyamakaTradition explained his opinion on samsāra and nirvāṇa as one aspect. That is mentioned in Mūlamadhayamakakārikā and that is the foundation of MadhayamakaTradition.“nirvāṇasyacayākoti – kotisaṃsataṇasyacanatayorantaramkiñci – susukśmamitividyate”According to the stanza, there is nothing in saṃsārawhich can be distinguished from nirvāna. He further explained that; the end of saṃsāraas the end of nirvāṇa.He tried to explain though his new tradition the central philosophy of Buddhism. Here I am going to discuss facts regarding the above two traditions and the controversial explanations of them on samsāra and nirvāṇa. This study is a library based research and used the primary and secondary sources to complete this writing. Especially facts in Mūlamadhyamakakarika and Theravada Canon are discussed and the similar facts regarding the same two aspects.