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Item Does soldiering fall under wrong livelihood in Theravada Buddhism? A critical analysis(International Conference on the Humanities (ICH 2018/2019), Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Pasquel, D.E.D.It has been a hackneyed question behind the majority of the studies on Buddhism and war that ‗how does Buddhism justify the warfare? Seemingly, scholars have reiterated this issue in pursuit of solving the burning conflict between the values that are expected to uphold via following the first precept of Buddhism and the active engagement of Buddhists in warfare. This study examines another dimension of the same problem pertaining to soldiering as a livelihood, in the light of Theravada Buddhism. Soldiers confront with grave ethical dilemmas in the battlefield as they are entrusted to take certain measures and decisions in order to accomplish their mission. Kent quotes one such dilemma of the Sri Lankan soldier thus; ‗Will I receive negative Karma if I kill the enemy on the battle field?‘ Apparently the modern day scholarship perceives such dilemmas as mere ethical challenges that soldiers are expected to overcome with the help of an accurate ethical reasoning process. Nowhere in the Pāli Canon has Buddhism identified the soldiering as an unethical livelihood or Micchā Ājīva. Furthermore, except the ‗five banned trades‘ mentioned in the Vanijjā Sutta, Buddhism does not present a clear-cut definition for the wrong livelihood of the laity. However, Lord Buddha does not deny the negative consequences a soldier has to endure in his livelihood. At this juncture, it seems that the approaches like ‗prima facie just-war theory‘ tend to surface for the rescue of the soldier. Prima facie obligations refer to ethical obligations that can be overridden when they come to conflict with each other. The present study reveals that the apparent ethical predicaments that servicemen are duty-bound to face, are indeed ethically insoluble dilemmas that provides no single panacea via an ethical reasoning process. However, I argue that it is impossible to deny the necessity of soldiering for a healthy governance of a state as expounded by the Buddha. I also challenge the notion that ‗soldiering is a wrong livelihood according to Buddhism‘, but it is nevertheless a profession that entails a fair amount of negative consequences in this world, as well as in the world to come.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 Computer-aided qualitative data analysis of Buddhist Canonical texts(International Conference on Sanskrit and Eastern Studies, 2018 Department of Sanskrit and Eastern Studies, Faculty of Humanities, University of Kelaniya, Sri Lanka, 2018) Abeysinghe, A.; Abeysinghe, A.Buddhist texts composed in classical Sanskrit or in "Buddhist Hybrid Sanskrit" are referred to as Sanskrit Buddhist Literature. Many non-Mahayana Nikayas have preserved their canons in Sanskrit, especially the Sarvāstivada. According to traditional Theravāda sources, the Buddha taught in Magadha, whereas in early Mahāyāna schools Sanskrit plays a significant role. ATLAS.ti 7 (Qualitative Data Analysis Software) is one of the leading computer-assisted qualitative data analysis software (CAQDAS) that has been used to analyse the Vimalakirti Nirdesa Sūtra (Mahāyāna Buddhist sūtra). With advances in Information technology (IT), digitalisation of Buddhist documents has contributed immensely to Buddhist studies. Using computer-assisted techniques have been used for hermeneutic work commenced in 1980s. Many Sanskrit textbooks as well as scholarly papers have used ATLAS.ti 7 software package to analyse qualitative data. As this software package is user-friendly, transparent as well as credible, scholars in different fields such as engineering, IT, medical, management and education have used it. Apart from texts, audio, video as well as image archival databases are also digitalized and can be openly accessed. The Digital Library and Museum of Buddhist Studies and the Library of Luminary Buddhist Institute in Taiwan are two such places where this facility is available to researchers, students and those interested in browsing as well as referring to canonical textsItem A Study on the Influence of Tantric Teachings on Buddhism.(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) karapikkada Sobitha; karadagolle SobhithaScholars are in a thought of the emergence of Thantra Shastra took place with the emergence of human beings in the world. Therefore it is not clear when, by whom, how the Thantra was originated. Thantra encompass two major characteristics of human beings and they are “sound” and “motion”. These two are the powerful ways of communication. Gradually socialized people used universal powers like rain and sunlight in their lifestyles. Thantra was used to control and lead these powers as people wish. This is considered as an esotericism and it was very popular due to its simplicity and shortness. In Buddhism, which was originated in 6th century BC, Tantric characteristics can be distinguished during the time of the Lord Buddha and later in other Buddhist schools due to the influence of previous literatures like Vedic, Aranyaka and Upanisad. The clauses of Tantra, Mantra and Dharani are visible in pre-Buddhist suttas as well as in preaching of Vinaya Pitaka. Atanatiya sutta and Mahasamaya sutta in Deega Nikaya are examples for it. Buddhist Vinaya advises Buddhist monks not to engage in tantric miracle activities and Yanthra Mantra. People who are looking for spiritual development with simple ways are the reason to get related with thantra. A lot of suttas in Mahayana Buddhism also few suttas in Theravada Buddhism have an influence of Thantra. These suttas were created to achieve worldly pleasure as scholars suggest. This research paper wishes to show the influence of thantric on teachings of Pre-Buddhism and later Buddhist schools with examples.Item Freedom of religion in Sri Lanka with special reference to international human rights standards(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Gamalath, H.Sri Lanka is a multi-ethnic, multi-religious society. Article 9 of the 1978 Constitution of Sri Lanka, provided a foremost place in Buddhism and it has given the duty to protect and foster the Buddha Sasana in the country. However, freedom of religion guaranteed as a Fundamental right in Chapter III of the constitution. International Human Rights law plays a vital role in developing standards for the freedom of religion that recognized in various international and regional conventions or Declarations. The aim of this research paper is to examine the international human rights standards towards the freedom of religion and its applicability of the constitutional level in Sri Lanka and further it examine the link between Human Rights and secularism. As a doctrinal in nature, the topic is exclusionary doctrinal and therefore no specific methodology except collection material from primary sources (any statutes, case law, any official reports of Law Commissions, any government documents, assembly debts, etc.….) As well as secondary sources visa – various books, articles, researches, papers, magazines, newspapers and a lie are scanned and utilized and relevant place for this topic. For this objective, this assay is based on a Sri Lankan constitution and secularism. It’s intended to find out answers, how the state e is responsible for social order and cooperative coexistence among social groups, critical discussion of the possibility of explicitly introducing a provision on ‘secularism’ into a proposed new Sri Lankan Constitution or amendments of the Sri Lankan Constitution and its limitations.Item Portraiture in Sri Lankan art from mid-eighteenth century to mid-twentieth century(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) de Zoysa, A.Stone inscriptions and donor inscriptions on copper and palm leaf (Sannas and Tudapath ) show an unbroken tradition from the early years of Buddhism in Sri Lanka how kings and queen were responsible for the erection of temples and monasteries. Figures of laymen on the walls of the Caves and Image House have been useful to identify donors of that particular temple. They usually stand closest to the entrance of the sanctum and sometimes are shown carrying offerings to the Buddha or worshipping him. Also the tradition of depicting monks who mentored the building of a particular Image House can be traced back to the mid eighteenth century in the Kandyan Region. This presentation will trace the possibilities of discovering a tradition of portray painting, which in the twentieth century can be noticed in the Meddepola Rajamahā Vihāraya by Solius Mendis and in the Thimibirigasyaya Isipathanaramaya by Maligawe Sarlis, which may have used photographs as the source instead of live models. Most Tampita Viharas visited by us, too have revealed portraits of kings and other donors. The later murals of the Kelaniya Rajamahā Vihāraya by Solias Mendis showing the family of the donors Helena Wijewardane will open the discussion, to what extent these murals can be seen as the earliest representation of portraits in the Buddhist image House of the twentieth century. Which images in the Buddhist Image House can actually be regarded as “portraits”? This leads us to a further very pertinent question, under what criteria, images can be regarded as portraits in the Sri Lankan context? What is the value given in such representations of human beings in the sanctum of the image house which generally depicts the Buddha, Bōdhisattvas, Gods and Arhats?.Item Buddhist attitudes towards animal sacrifice(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Pathirana, R.M.Animals are a part of the natural environment. However humans’ cruelty to animals has become a serious concern in the contemporary world. On the other hand, animal sacrifices are well- known in the world. All major religions of the world praise creation and acknowledge that humankind depends on nature for its own survival. They also teach compassion and love of all living creatures. Nearly all religions recognize the inherent value of animal life and the need to avoid animal suffering. However, many religions have traditionally involved animal sacrifices, and some still do this. Buddhism is based upon a universal idea of compassion for all life. The Buddhist faith also teaches that sentient beings are subject to rebirth as other sentient beings, and that consciousness cannot be killed. Thus, there is a disconnectedness of all living beings. The first of the Five Precepts, which are the foundation of Buddhist ethical conduct, is not to harm sentient beings. Thus it is vital that we should take steps to eliminate animal cruelty in the light of Buddhism which promotes love, compassion and non-violence (ahimsa). According to the statistics released by the United Nations, in every week more than one billion animals are being killed around the world for human consumption and this excludes animals that are being killed for sacrifices and those who are being hunted down. ‘Tripitaka’ contains a plethora of teachings which promote non-violence and compassion towards animals as the very basis of Buddhism is about spreading love and compassion. Thus the objective of this endeavor is to unearth the Buddhist teachings of non-violence and establish how effective and contribute they are in terms formulating policies in view of protecting animal rights.Item How to practise Buddhism for mercy(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Gnanasena Thero, WalapaneThere are two questions that arise from the title given above. They are what is Buddhism? and what is mercy ? If someone asked you these two questions, what answer will you give for them? The first one out of these two is what is Buddhism? One can answer that Buddhism is a religion and the other one can say that Buddhism is about four noble truths or Buddhism is an independent organization. Another person may give a different definition. Whatever they may be, the author is of the view that Buddhism is naturalism as it always talks about nature or the atmosphere which embraces the human being. Buddhism penetrates in to the human mind and searches and researches the function of the human mind. Buddha's teaching is not a blind faith, it is one which provides a practical analytical understanding of the mind and its functions. The next one is what is mercy? There is an important part of Buddhism in the art of noble living and in the cultivation of Brakma – Vihāra, which is translated into English as divine abiding of the sublime states. Brakma – Vihāra (Devine status or Superior status) can be classified into four kinds, namely Mettā, which means love in the Sense of benevolence or living KIndness, Karunā which is compassion or pity for all suffering. Muditā which means joy in the success and happiness of others, and Upekkā which is equality of mind or balance of mind. These for outstanding qualities are also known as infinite sentiments (Appamaïïä) as they are extended to all living beings without any distinctions. Definitions from the path of purification quoted can be for further elucidation about compassion which we have discussed, "Paradukkha sati sādhunām hadaya kampanam karot ti karunā." When there is suffering in others it causes (karoti) the heart of good man to move (kampana) and that is and compassion (karuņā). Again it says in the same text kināti vā paradukkahm himsati vināsetíti karunā - that is alternatively it combats (kināti) suffering of those, attacks and demolishes them an this is compassion. Those who like to practise Buddhism for mercy have to do meditation on compassion. "One should remember that all beings desire happiness, and that suffering (mental or physical) is inevitable until the state of Nibbāna is attained through the conquest of desire and through insight, which is understanding perfected. For ignorance, in one form or another (and desire born of ignorance), is the cause of suffering" - Buddhist Meditation by G. Constant Lounsbery – 1935, 102p Thus compassion can be comprised of mercy. So mercy is compassion (In pali Karunā). According to Buddhism, those who wish to reach emancipation must develop specific noble virtues in their minds and compassion is one of those noble virtues.Item A study on the Buddhist view on ‘Authorization’(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Upeksha Dhammadheera Thero, Opanayake; Bandara, A.S.‘Authorization’ means ‘giving permission to do something’. Every organization, constitution, and the institution is maintained by a certain power. Not only these entities but also even a country, a state and the whole world is governed by someone who has power. By authorizing the power, working becomes very easy, speedy and a right. However, in this modern society, ‘authorization’ has become a problem. As a result, some organizations and institutions are shut down, countries fail in development and workers get unsatisfied. Therefore, unbiased and appropriate authorization is the most important point of success. There are three main parts of power or authority as the legislature, executive, and judiciary. The Buddha, the greatest teacher, leader, and ruler, in the world, has also authorized the power in suitable stages. In this concern, although the Buddha ordained the disciples, in the beginning, he delegated that power to others later. However, the Buddha didn’t give any chance for his disciples to interfere with the legislature, and he didn’t let them go off the mainstream. He also gave permission to change vinaya rules depending on the difficulties of the disciples. These procedures conducted to the durability of Buddhism. Although authorization and power are much-discussed topics in this global community, it is rare to hear the Buddhist view on it and how useful it is in practicing authorization. This research article proposes the relevance of Buddhist teachings and various occasions of Buddha’s life in this valuable matter of ‘authorization’ by prosecuting canonical and other literary sources.Item A Buddhist perspective on the influence of the human mind on climatic changes(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Dhammadassana Thero, KosgamaBuddhism discusses the influence of the human mind and feelings on the climatic changes, especially in two discourses in the sutta pitaka. Aggañña Sutta and Saptasüryodgamana Sutta thus enunciate how the pollution of the environment affects the human mind in similar negative aspects. If someone studies and follows the discourses which reveal those facts, he/she can have a precise idea regarding how the transformation of feelings of the people affects the environment and he/she is made aware as to how the human mind directly influences the environmental pollution. Thus the present research aims to study the climatic changes mainly in terms of those discourses in Tipitaka in order to show how the mentality of the people changes directly with regard to the climatic changes. In terms of the methodology, certain relevant discourses and commentaries are studied and the facts are being investigated. A comparative idea can be deemed following those discourses and relevant commentaries. As the research is based on a library study it is directed as a qualitative study.