Download BUSL-NC-Proceedings 2013 - Bhiksu University of Sri Lanka

1
CONTRIBUTORS
Advisory Board
Ven. Professor Thumbulle Seelakkhandha Nayaka Thero - Vice Chancellor
Ven. Dr. Waradiwela Wijayasumana - Dean, Faculty of Languages &Cultural Studies
Ven. Dr. Kanaththegoda Saddharathana - Dean, Faculty of Buddhist Studies
Ven. Dr. Kadawathgama Piyaratane- Head, Dept. of Buddhist &Pali Studies
Ven. Dr. Kanangamuwe Rahula - Head, Dept. of Languages
Ven. Dr. Kallanchiye Rathanasiri - Head, Dept. of Practical Buddhist Studies
Ven. Wewala Dhammaloka - Head, Dept. of Social Sciences & Comparative Studies
Mr. U.D. Dodanwala - The Registrar (BUSL)
Mr. E.A.R.M Edirisinghe - The Bursar (BUSL)
Steering Committee
Ven. Nivitigala Sumitta
Ven. Boliyadde Dhammakusala
Ven. Balangoda Ananda Chandrakeerthi
Conference Chief Organizer
Joint- Secretary
Joint-Secretary
Overall Coordinators’ Committee
1. Ven. Nivitigala Sumitta (Chairman)
2. Ven. Boliyadde Dhammakusala
3. Ven. Balangoda Ananda Chandrakeerti
4. Ven. Kahatagasdigiliye Dhammaratana
5. Ven. Kirama Wimalatissa
6. Ven. Kirimetiyawe Dhammasiri
7. Ven. Aththaragoda Piyadhamma
8. Ven. Kumbugodaare Pagngnaloka
9. Ven. Mediyawe Piyaratana
10. Ven. AmpeWimaladhamma
11. Ven. Kalundewe Chandawimala
12. Ven. Kadihingala Hemasiri
13. Ven. Galwewe Wimalakhanthi
14. Mr. L. Pradeep Kumara Gunathilake
15. Miss G.K.C.S. Godakanda
2
Reviewers' Panel
1.
2.
3.
4.
5.
Ven. Prof. Alahenegama Sumanaratana
Ven. Prof. Karagaswewa Wimalananda
Ven. Prof. Pathegama Gnanissara
Prof. Oliver Abenayake
Prof. P. D. Premasiri
6. Prof. Desmond Mallikarachchi
7. Prof. H.M.D.R. Herath
8. Prof. Dr. Asanga Tilakaratne
9. Prof. Piyadasa Ranasinghe
10. Prof. Manjula Vidanapathirana
Sessions Chair Persons
1.
2.
3.
4.
Ven. Prof. Alahenegama Sumanaratana
Ven. Associate Prof. Karagaswewe Wimalananda
Ven. Dr. Kanaththegoda Saddharatana
Ven. Dr. Waradiwela Wijayasumana
5. Ven. Dr. Kadawatgama Piyaratana
6. Ven. Dr. Kanangamuwe Rahula
7. Ven. Dr. Kallanchiye Rathanasiri
8. Ven. Dr. Kanumuldeniye Chandasoma
9. Ven. Dr. Medagampitiye Wijitadhamma
10. Ven. Dr. Moragollagama Uparatana
11. Prof. H.M.D.R. Herath
12. Prof. Ariya Lagamuwa
13. Prof. Rathna Wijethunge
14. Prof. Hemantha Kottawatta
15. Dr. R.P.D. Jayawardana
16. Dr. Wasantha Dissanayake
17. Dr. Sanath Wijesundara
18. Dr. Sena Nanaykkara
19. Dr. Nishadini Peiris
20. Dr. Susila Ambekka
3
Message from the Vice Chancellor (Mahopadhyaya)
I have great pleasure in writing this message to the National Conference on the theme
of New Buddhist Trends & the Empowering of Theravada Buddhism in Sri
Lanka to be held at Bhiksu University of Sri Lanka on 27th & 28th December 2013.
We have decided to hold this National Conference at our university to discuss the
matters pertaining to the improvement of new trends of Buddhist activities for the
development of Theravada Buddhism. There is a growing academic interest in the
traditionally Non-Buddhist world to engage seriously in learning Buddhist Studies
and research works. I expect Sri Lankan scholars to take the leadership in this field for
the development of Theravada Buddhism.
Bhiksu University of Sri Lanka, still a blooming institute, is the only university
exclusively reserved for Buddhist Monks. The University celebrates its 15th
anniversary gloriously with this National Conference in the historical ancient city of
Anuradhapura and I hope that this will be a historical landmark for the University as
well as for my personal life as I could participate two International Buddhist
Conferences and one National Buddhist Conference during my tenure as the Vice
Chancellor of this University.
I take this opportunity to welcome cordially all the scholars from various Universities
across the Country. As the Vice Chancellor of Bhiksu University of Sri Lanka, I wish
every one of you, a very pleasant Academic & Cultural experience at our University.
Ven. Prof. Thumbulle Seelakkhandha Nayaka Thero
Vice Chancellor (Mahopadhyaya).
4
Message from the Dean: Faculty of Buddhist Studies
Ever since it was established in 1969, the Buddhasravaka Dharmapitha could produce
some illustrious Buddhist scholars to the society. This great institute was in a very
unique and blessed land as it was located exactly in the very same premises of
Nandana Park where the first ever monastic school of higher learning in Sri Lanka
was situated. Dharmapitha was predominantly focusing on the traditional Buddhist
education. In 1998, this very same institute was converted into a full-fledged Buddhist
university with the authentic traditional system coalesced with the modern educational
fields as well. It was aimed at becoming a leading university for Buddhist monks
fulfilling the requirements of theoretical and practical training on Buddhism and its
value system.
Bhiksu University of Sri Lanka, formerly called as Buddhasravaka Bhiksu University,
with relatively a shorter history, deserves a very special place in the Sri Lankan
education map today as it is exclusively reserved for Buddhist monks in Sri Lanka. As
of now, this university has expanded its wings to more widespread areas with the
whole BUSL system has turned into semester system under two new faculties.
BUSL‟s academic credentials have reached new heights.
At this occasion, I have no hesitation to greet the Organising Committee and the
BUSL-NC-2013 programme for a successful completion and a glorious outcome.
Ven. Dr. Kanattegoda Saddharatana
Dean: Faculty of Buddhist Studies
5
Message from the Dean: Faculty of Languages & Cultural Studies
As the Dean of the Faculty of Languages and Cultural Studies, it is a great pleasure to
convey a message to the abstract book of the BUSL National Conference -2013 and I
take this opportunity to warmly welcome all of you to the Conference. Bhiksu
University of Sri Lanka, located in a cultural hub, is a unique venue for Buddhist
monks in Sri Lanka. Under the able guidance and dedication of the Vice Chancellor
(Vice Chancellor) Most Venerable Professor Thumbulle Seelakkhandha Nayaka
Thero, this university, which was comparatively a smaller institution, has now
become a giant national level university endowed with excellent infrastructure
facilities and dedicated and non-academic staff members.
We, the Bhiksu University of Sri Lanka decided to hold this BUSL–NC–2013 on
New Buddhist Trends & Empowering Theravada Buddhism in Sri Lanka with a
view to create an awareness among the national level scholars both Buddhist and nonBuddhist that Buddhism in every cultural context has challenges and those challenges
should be properly apprehended for the future course of Buddhism.
The BUSL-NC-2013 organizing committee consisting of academic and non-academic
staff members has done an excellent job to make this event a grand success. In fact,
the BUSL community has done their best for which I am very highly delighted and
impressed.
Hence, at this unique juncture, I would like to convey my greetings to the National
Conference leading to a better outcome in the future cause of Buddhism.
Ven. Dr. Waradiwela Wijayasumana
Dean: Faculty of Languages & Cultural Studies
6
Message from the Registrar
The BUSL-NC-2013 is a brainchild of the BUSL academic staff and the proposal was
submitted to the BUSL Senate and Council for approval. The whole university
community not only approved this whole heartedly but also stood together for the
final fulfillment of the project.
BUSL is no doubt a dwarf among the other giant national level universities yet it has a
unique privilege to be located in the sacred premises where the first ever institute of
Buddhist higher learning was established some two millennia ago. This special
institute of Buddhist Studies has its own vision and mission and its task is totally
dedicated to the propagation and preservation of the noble message of the Buddha in
general and Buddhist education in particular. Hence, the Buddhasravaka Dharmapitha
was promoted to a full-fledged Buddhist university in 1998 under a special Parliament
Act.
No doubt, it has a shorter history and possesses only a very limited capacity in terms
of physical and human resources. Nevertheless, the BUSL community has proved in
the past that they can excel any given challenge as a cohesive unit.
BUSL-NC-2013 came to the limelight with the theme “New Buddhist Trends &
Empowering of Theravada Buddhism in Sri Lanka” is certainly a very crucial theme
that needs to be focused on by all concerned. Hosting an event of this nature itself was
a greater challenge but the BUSL community took up this challenge and rose to the
occasion to set up a forum for the Buddhist Academia to investigate this matter.
Hence, I sincerely wish and pray that the BUSL-NC-2013 would be an eye opener of
the Buddhist community so that all can stand together as a cohesively united team for
the propagation and preservation of this universal doctrine and for the benefit of the
Mankind in future as well.
Mr. U.D. Dodanwala
Registrar
7
Message from the Conference Chief Organizer
BUSL-NC-2013 Programme was definitely not a cakewalk for us as our team had to
fight with the time and many other debacles from the very outset. Team work,
diligence, patience, unity in diversity are some of the key elements that we need to
apply when it comes to an event of this nature. The task assigned to the selected
members of our overall coordinating committee was more vacillating and hesitating
than encouraging and entertaining. Nevertheless, we had to go through the hardships
and started off with a limping snail pace. We never gave it up nor did we lose our
spirit against the challenges that were looming large before us. Gradually we could
unite the whole BUSL community just as it happened every time in the past. Both the
academic and the non-academic staffs of BUSL flocked together to discuss the
strategies and hurriedly appointed some working committees. Challenges were
certainly there but we somehow could overcome them slowly and steadily. Thanks to
the relentless hard work by the overall coordinators with the blessings and guidance
of the respected Vice Chancellor, Deans and HODs and with the backing of the other
academic and non-academic staff members we could finally see this National
Conference a reality.
The BUSL has shown lot of bright signs to stand as a premier centre of Buddhist
scholarship. The university has recently been equipped with more infrastructure
facilities within a relatively very short period of time mainly due to the tremendous
leadership of the present Vice Chancellor, Venerable Professor Thumbulle
Seelakkhandha Nayaka Thero. BUSL could organize a number of national and
international conferences in the recent past addressing more practical and current
issues. We selected this time New Buddhist Trends & Empowering of Theravada
Buddhism in Sri Lanka as our conference theme. Our conference website
www.buslnc2013.org was frequently updated and our conference email
[email protected] got a very busy inbox in the course of time. We could
transfer our message right across to all the national universities and the response we
received was simply overwhelming. Hence our Review Panel had a tough time
selecting the best out of the abstracts and eventually we could select little more than
hundred abstracts for the BUSL-NC-2013.
As Theravada Buddhism in Sri Lanka has been challenged by both internal and
external factors, we believe that this National Conference on New Buddhist Trends &
Empowering of Theravada Buddhism in Sri Lanka will yield some positive outcome
in consolidating the Theravada Buddhist values in Sri Lanka. We certainly believe
that this conference has provided an ideal platform for the Sri Lankan Buddhist
scholars to share their views on this vital theme. I wish all our scholars the very best
of luck with the blessings of the noble Triple Gem!
Rev. Nivitigala Sumitta
Conference Chief Organizer: BUSL-NC-2013
8
Message from the Joint Secretaries of the Organizing Committee
It is with great honor that we issue this brief massage to be included in the
proceedings of the Annual Research Conference 2013 of the Bhiksu University of Sri
Lanka. The Annual Research Conference is a unique event in the academic calendar
of our University. It provides all academics with a solid platform to work together for
the production and dissemination of new knowledge. So, we are indeed honored and
privileged to be the joint secretaries of this Annual Research Conference.
Research which forms the fountain of new knowledge is an integral part of our
professional life as academics. Therefore, Bhiksu University of Sri Lanka always
gives very high priority for various initiatives in this regard. We, as one of the key
contributors of development of the Theravada Buddhism in Sri Lanka, believe that
this year‟s conference provides an excellent forum for exchanging information and
discussion on a wide variety of “New Buddhist Trends and Empowering Theravada
Buddhism in Sri Lanka”. It will be a unique conference for all colleagues involved in
the field of Buddhism and other relevant research fields.
The work of this conference is anchored on the collective efforts of all the academic
and nonacademic staff members. As the joint secretaries of the organizing committee,
it is our bounded duty to place on records our sincere appreciation to all the staff
members to extend their fullest cooperation and assistance for materializing this
significant event. In this regard, we respectfully acknowledge the positive and
constructive advice and consistent support extended by the university administration
led by Professor Thumbulle Seelakkhanda Nayaka Thera, Vice-Chancellor of the
Bhiksu University of Sri Lanka and all members of our advisory board. And also, we
wish to highlight with our feelings of gratitude and good wishes to all members of the
organizing committee who have played a critical role in making this event a reality.
Finally, on behalf of the Organizing Committee, it is our great honor and pleasure to
warmly welcome all the distinguished participants to the National Conference of
Bhiksu University of Sri Lanka. And also we wish them a very productive and
academically stimulating forum to share the cutting edge knowledge and acclaimed
expertise.
Rev. Boliyadde Dhammakusala
Rev. Balangoda Ananda Chandrakeerthi
Joint Secretaries
Organizing Committee of the BUSL-NC-2013.
9
PROGRAMME OF THE BUSL - NC- 2013
Friday 27 December 2013
7.30 am – 8.30 am
8.30 am– 9.00 am
9.00 am- 11.30 am
11.30 am- 12.30 pm
1.00 pm- 3.00 pm
1.00 pm- 3.00 pm
1.00 pm- 3.00 pm
1.00 pm- 3.00 pm
3.00 pm- 3.30 pm
3.30 pm- 5.00 pm
3.30 pm- 5.00 pm
3.30 pm- 5.00 pm
3.30 pm- 5.00 pm
– Registration at Bhiksu University of Sri Lanka
– Reception Tea
– Inauguration and Keynote Speech
– Dāna and Lunch
– Session 1 A: Buddhism & Textual Studies
– Session 1 B: Buddhism and Current Social Trends
– Session 1 C: Buddhism and Heritage Management
– Session 1 D: Buddhism and Mind Culture
– Tea Break
– Session 2A: Buddhist Monastic Education
– Session 2B: Buddhism & Clearing the Path
– Session 2C: Buddhism, Language & Linguistic Philosophy
– Session 2D: Buddhism & Contemporary Society
Saturday 28 December 2013
7.30 am – 8.30 am
8.00 am – 10.00 am
8.00 am – 10.00 am
8.00 am – 10.00 am
8.00 am – 10.00 am
10.00 am- 10.30 am
10.30 am- 11.30 am
10.30 am- 11.30 am
10.30 am- 11.30 am
10.30 am- 11.30 am
11.30 am
1.00 pm- 3.00 pm
1.00 pm- 3.00 pm
1.00 pm- 3.00 pm
1.00 pm- 3.00 pm
3.00 pm- 3.30 pm
3.30 pm- 5.00 pm
– Morning Tea
– Session 3 A: Buddhism & Education
– Session 3 B: Buddhist Philosophy
– Session 3 C: Buddhism & Ethics
– Session 3 D: Buddhism & mind
– Tea Break
– Session 4 A: Buddhism and Contemporary Challenges
– Session 4 B: Buddhism & Conceptual Analysis
– Session 4 C: Buddhism, Science & Technology
– Session 4 D: Buddhist Culture
– Dāna and Lunch
– Session 5 A: Buddhism: History & Archeology
– Session 5 B: Contemporary Monastic Issues
– Session 5 C: Buddhist Rites & Rituals
– Session 5 D: Buddhism & Psychology
– Tea Break
- Certificate Awarding & Closing Ceremony
10
INAUGURATION AND KEYNOTE SPEECH
Friday 27th December 2013
8:00 am- 11.30 am
Main Conference Hall at Bhiksu University of Sri Lanka
7.30 am -
Registration and Tea
8.50 am -
Hoisting of Flags
8.55 am -
Arrival of Chief Guests into the Main Conference Hall
9.00 am -
Lighting of the Traditional Oil Lamp
9.05 am -
Administering of Five Precepts and Blessings by the Mahasangha
9.15 am -
Pūjā Dance
9.20 am -
Welcome Speech by the Joint Conference Secretary
9.30 am -
Message of the Vice Chancellor, Ven. Prof. Thumbulle Seelakkhandha
Nayaka Thera
9.45 am -
Address by the Chief Guest, Dr. Sunil Jayarathna Nawarathna, Secretary
to the Ministry of Higher Education
10.00 am - Introduction to the Keynote Speaker
10.15 am - Keynote Speech by Prof. Asanga Thilakaratne
11.15 am - Vote of Thanks
11.25 am - National Anthem
11.30 am - Dāna/ Lunch
11
BUSL-NC-2013 SESSIONS
Friday 27th December 2013
Time: 1.00 pm – 3.00 pm
Session 1 A
: Lecture Room 01
Buddhism & Textual Studies
Chairperson - Ven. Dr. Kallanchiye Ratanasiri
01. lafIfukaøhkaf.a uqla;d,;djodkh ms<sn| ;=,kd;aul
ú.%yhla
-
iydh uydpd¾h lr.iajefõ úu,dkkao ysñ
02. The Evolution of the Pali Canon
-
(BUSL-NC-2013- 002)
Ven. Dr. Muthukeliyawe Indarathana
03. ixialD; NdId idys;Hfha wdNdih md,s wÜGl:d
idys;Hh flfrys n,mEug fya;+ jQ idOl wOHhkhla
-
(BUSL-NC-2013- 001)
(BUSL-NC-2013- 003)
fudkrd., kkaoisß ysñ
04. Selling or Being Sold? A Reading of Willy Loman of
(BUSL-NC-2013- 004)
Arthur Miller‟s Death of a Salesman from a Buddhist
Standpoint
-
Swarnananda Gamage
05. Y%S ,xldfõ md,s uQ, .%ka: ixialrKh iy mßj¾;kh
f:rjdoS iïm%odh n,.ekaùu flfrys Wmia:ïNl ù
we;s where
-
wd¾'mS È,aYdka ufkdaÊ rdcmlaI
12
(BUSL-NC-2013- 005)
Friday 27th December 2013
Time: 1.00 pm – 3.00 pm
Session 1 B
: Lecture Room 02
Buddhism and Current Social Trends
Chairperson - Prof. H.M.D.R. Herath
01. fldai, isyskfhka fy<sjk iudc h:d¾:h ms<sn|
úu¾Ykhla
-
uyl=Uqlajefõ kkaodf,dal ysñ
02. O¾u .%J: isxyf,ka ,sùfï§ lgjyr Ndú;h ms<sn|
úuiSula
-
(BUSL-NC-2013- 008)
Ven. Athale Sumana
04. idïm%odhsl Ydiksl pdß;% úê ld,dkqrEmSj fjkiaùfï
m%dfhda.sl;ajh ms<sn`o úu¾Ykhl
-
(BUSL-NC-2013- 007)
ã¡ tï¡ iuka fmruqK
03. New Trends of Sri Lankan Monks‟ Protests
-
(BUSL-NC-2013- 006)
(BUSL-NC-2013- 009)
Wvq.ïfmd, .=Kdkkao ysñ
05. Blog Writing as an Effective Tool for the Propagation of (BUSL-NC-2013- 010)
Buddhism
-
Ven. Nivitigala Sumitta
13
Friday 27th December 2013
Time: 1.00 pm – 3.00 pm
Session 1 C
: Lecture Room 03
Buddhism and Heritage Management
Chairperson - Prof. Ariya Lagamuwa
01. Y%S ,xldfõ wdrdñl Wreu l<uKdlrKh iy NsCIQka
jykafiaf.a ld¾h Ndrh ms<sn| ft;sydisl úu¾Ykhla
02.
(BUSL-NC-2013- 011)
§msld Wohx.kS úfÊ;=x.
Jétavanārāma Sanskrit Inscription: A Model of Temple
(BUSL-NC-2013- 012)
Management
- Ven. Dr. Kanumuldeniye Chandasoma
03. mqrdK fn!oaO f.dvke.s,s bÈlsßfï§ fmof¾rejka
Ndú; fldg we;s ;dlaIK l%fudamdhka ms<sn|
(BUSL-NC-2013- 013)
úu¾Ykhla
-
pkaok frdayK ú;dkÉÑ
04. Veheragodella: An Ancient Buddhist Site in the North
(BUSL-NC-2013- 014)
Central Province of Sri Lanka
-
Dhanushka Kumara Jayaratne
05. úydria:dk i;= wm%lg mqiafld<fmd;a t<s oelaùfï
ld,Sk jeo.;alu
(BUSL-NC-2013- 015)
- jhs'fla' ;siai nKavdr
06
An Unique Moonstone in Magul Mahavihara Ancient
Monastic Complex of Eastern Sri Lanka
-
K.K.D.K. Bowatta
14
(BUSL-NC-2013- 016)
Friday 27th December 2013
Time: 1.00 pm – 3.00 pm
Session 1 D
: Lecture Room 04
Buddhism and Mind Culture
Chairperson - Ven. Dr. Medagampitiye Wijitadhamma
01. —mq[a[mdm mySkiai- k;aÓ cd.rf;d Nhx˜( mskhs mjhs
ÿre l< mqoa.,hdg iißka ìhla ke;
-
wdpd¾h f,k., isßksjdi ysñ
02. Inner Peace of Individual for Building World Peace
-
(BUSL-NC-2013- 017)
(BUSL-NC-2013- 018)
Ven. Dr. Moragollagama Uparathana
03. Mettā (in Brahmavihāras) Vs Ānāpānasati Which
(BUSL-NC-2013- 019)
Practice Is more Frequently Mentioned in the Pāli
Canon and Why?
-
Ven. Derangala Kusalagnana
04. Mettā Bhāvanā – A Popular Method of Meditation in
(BUSL-NC-2013- 020)
Sri Lanka
-
Professor Ratna Wijetunge
05. How Can Upādāna be Released through Vipassanā
(BUSL-NC-2013- 021)
Meditation?
06
Ven. Bhikkhuni Anula Devi
The Utility of Buddhist Psycho-Linguistic Therapeutic
Techniques for Counseling
-
Ven. Kirimetiyawe Dhammasiri
15
(BUSL-NC-2013- 022)
Friday 27th December 2013
Time: 3.30 pm – 5.00 pm
Session 2 A
: Lecture Room 01
Buddhist Monastic Education
Chairperson - Ven. Dr. Waradiwela Wijayasumana
01. ;%smsglh wdrCId lsÍfuys,d jdÑl iïm%odfha Ndú;h
l%u ms<sn| wOHhkhla
-
(BUSL-NC-2013- 023)
jEj, Oïudf,dal ysñ
02. Need for a Stable System to Study Tipiṭaka in Pirivena
(BUSL-NC-2013- 024)
Education
-
Ven. Kirama Wimalatissa
03. Empowering of Traditional Monastic Schools in Sri
(BUSL-NC-2013- 025)
Lanka
Ven. Dr. Kanumuldeniye Chandasoma
04. Impact of Disrobing of Buddhist Monks on Buddhist
(BUSL-NC-2013- 026)
Education in Sri Lanka
-
D.N. Aloysius
05. How to Develop the Ability of Learning English among
the Pirivena Students?
-
Ven. Galle Dhamminda
16
(BUSL-NC-2013- 027)
Friday 27th December 2013
Time: 3.30 pm – 5.00 pm
Session 2 B
: Lecture Room 02
Buddhism & Clearing the Path
Chairperson - Dr. Susila Ambekka
01. Sinhalese Old Age and the Dimensions of Religiosity
(BUSL-NC-2013- 028)
- Jayaprasad Welgama
02. iíndij iQ;%d.; wêjdikd myd;ín yd mßjÊckd
myd;ín i`oyd wdhq¾fõod.; ioajD;a;h n,mEfõ o@
-
(BUSL-NC-2013- 029)
lr|f.d,af,a fidaNs; ysñ
03. An Analytical Study of the Mindfulness in the Suttanta
(BUSL-NC-2013- 030)
Pitaka
-
Dr. W. M. S. K. Wijesundara
04. nqoaO pß;h weiqßka .uH jk kdhl;ajh( kdhl;ajh
i|yd iuia; moaO;s m%fõYh
- Prof. Hemantha Kottawatta
17
(BUSL-NC-2013- 031)
Friday 27th December 2013
Time: 1.00 pm – 3.00 pm
Session 2 C
: Lecture Room 03
Buddhism, Language & Linguistic Philosophy
Chairperson - Prof. Ratna Wijetunga
01. The Linguistic Importance in the Sequence of Chapters
(BUSL-NC-2013- 032)
in the Bālavatāra Depends
-
Ven. Boralande Dhammaratana
02. md,s wËr ud,dj ;=< ks.a.yS;fhys ia:dkh ms<sn|
úu¾Ykhla
-
weyef,afmd, uyskao ysñ
03. ixialD; NdId idys;Hh fmdaIKh úIfhys w;S;
,dxflah .sys-meúÈ úoaj;=kaf.a odhl;ajh
-
(BUSL-NC-2013- 034)
mkduqf¾ iq.;isß ysñ
04. › ,xldfõ f:rjdÈ nqÿ oyu ia:dms; lsÍfuys,d fou<
NdIdfõ Wmfhda.s;djh
-
(BUSL-NC-2013- 033)
(BUSL-NC-2013- 035)
ksú;s., iqñ;a; ysñ iy iqks,a wdßhr;ak
05. Bhāsā Atthe Bhāvito Pāli Saddo : Attano Mati
(BUSL-NC-2013- 036)
- Ven. Dr. M. Wijithadhamma
06
md,s NdId jHdma;sfhys we;s ÿ¾j,;d( wkqrdOmqr
osia;%slalfha f;dard.;a mssrsfjka wdY%fhka
-
wdpd¾h l,a,xÑfha r;kisß ysñ
18
(BUSL-NC-2013- 037)
Friday 27th December 2013
Time: 3.30 pm – 5.00 pm
Session 2 D
: Lecture Room 04
Buddhism & Contemporary Society
Chairperson - Ven. Dr. Moragollagama Uparatana
01. Buddhism in Domestic Life
-
(BUSL-NC-2013- 038)
Aruni Samarakoon, Pradeep Uluwaduge and
Chandima Jayasena
02. l,d imsß i| we;s Èkhg fhdod ;sfnk iudkd¾: mo
Ndú;h ms<sn| úuiSula
-
lyg.iaÈ.s,sfha Oïur;k ysñ
03. A Problem in Practical Monastic Life
-
(BUSL-NC-2013- 040)
Athale Sumana
04. Kathaṃ Mayaṃ Bhante Mātugāme
(BUSL-NC-2013- 041)
Paṭipajjāmāti...Adassanaṃ Ānandoti..... Does this
Statement of the Buddha Imply an Anti-Feminist
Attitudes?
-
(BUSL-NC-2013- 039)
Ven. Moragaswewe Vijitha
19
Saturday 28th December 2013
Time: 8.00 am – 10.00 am
Session 3 A
: Lecture Room 01
Buddhism & Education
Chairperson - Professor Hemantha Kottawatta
01. The Utility of Buddhist Theory of Instruction to Enhance
the Teaching Skills of Modern Teacher
- Ven. Dr. Waradiwela Wijayasumana
(BUSL-NC-2013- 042)
02. Using Computers as a Tool for Enhancing Primary
Mathematics in Privena & Schools in North Central
Province
- Venura Lakshman
(BUSL-NC-2013- 043)
03. Use of English for Empowering Theravada Buddhism
with Special Reference to Affixation
- Ven. Mediyawe Piyarathana
(BUSL-NC-2013- 044)
04. The Investigation of Effective Methods in Teacher
Professional Development Programs in Sri Lanka
- Dr. B.M.S. Bandara
(BUSL-NC-2013- 045)
05. Mismatches of Translation Method used in English and
Its Effects on Empowering Buddhism
- Lalit Premakumara
(BUSL-NC-2013- 046)
06. Empowering Sinhala Language Skills of Buddhist
Children Using an Action Research Methodology
- Walter Seneviratne and Dr. Susila Kumari
Embakke
(BUSL-NC-2013- 047)
07. A Comparative Study of Library Management Software
Packages Being Used in Academic Libraries of Sri
Lanka
- Kanchana Dehigama
(BUSL-NC-2013- 048)
20
Saturday 28th December 2013
Time: 8.00 am – 10.00 am
Session 3 B
: Lecture Room 02
Buddhist Philosophy
Chairperson - Ven. Dr. Kanattegoda Saddharatana
01. The Establishment of a Social Safety Net Based on the
(BUSL-NC-2013- 049)
Buddhist Sublime Abodes in Geron-Society
-
Prof. Kyoung Hee Lee
02. Nj ksfrdaO ud¾.h ms<sn| f:rjdÈ ú.%yh
- wlaóuk Oïumd, ysñ
(BUSL-NC-2013- 050)
03. uq,a nqÿiufha i;aNdjfõoh fN!;sljd§ o@
- iqfïO ùrj¾Ok
(BUSL-NC-2013- 051)
04. Paṭiccasamuppāda Saddena ke Dhammā Gahetabbā
(BUSL-NC-2013- 052)
-
05.
Hasantha Wasana Samarasinghe
ia;S%;ajh iy mqreI;ajh ms<sn| uQ,sl fn!oaO b.ekaùï
iuÕ Ök hsx yd hex ixl,amh ;=,kd;aulj úuiSula
-
ixÔjkS rEmisxy
21
(BUSL-NC-2013- 053)
Saturday 28th December 2013
Time: 8.00 am – 10.00 am
Session 3 C
: Lecture Room 03
Buddhism & Ethics
Chairperson - Ven. Prof. Alahenegama Sumanaratana
01. we;eï úkh YslaIdmoj, uQ,sl iajrEmh" iq;a;
ksmd;fha wÜGl j.a.fha olakg ,efnk whqre
-
(BUSL-NC-2013- 054)
úf,af.dv isßúu, ysñ
02. kS;s.rel yd iodpdrd;aul iudch ms<sn| fn!oaO oDIaáh
- ã¡ tia fyauud,s
(BUSL-NC-2013- 055)
03. mdi,a isiqkaf.a iodpdr ixj¾Okh¦ nqoaO O¾uh úIh
wruqKq pß;dhkh ù we;s wdldrh ms<sno mdi,a folla
(BUSL-NC-2013- 056)
weiqßka flfrk úu¾Ykd;aul wOHhkhla
-
wdpd¾h jrÈfj, úchiquk ysñ iy wïfma
úu,Oïu ysñ
04. ¥IK yd j[apd ksjdrKh( nqÿoyfï yd Ndr;
w¾:Ydia;%Sh újrKhkaf.a iuld,Sk wod<;ajh
-
cïnq.ymsáfha Oïudf,dal ysñ
05. The Theravada Perspective on the Origin of Ethics
-
(BUSL-NC-2013- 059)
iqis,a ,ika;
07. Cloning and Ethics; A Buddhist Philosophical Approach
-
(BUSL-NC-2013- 058)
Ven. Dr. Kadawathgama Piyaratana
06. iq;% msglfhys iy mYapd;a fmagl wNsO¾u idys;Hfhys
we;=<;a Ñ;a; ú.%yfhys iodpdrd;aul w.h úuid ne,Su
-
(BUSL-NC-2013- 057)
Samantha Ilangakoon
22
(BUSL-NC-2013- 060)
Saturday 28th December 2013
Time: 8.00 am – 10.00 am
Session 3 D
: Lecture Room 04
Buddhism & mind
Chairperson - Ven. Kanumuldeniye Chandasoma
01. A Socio-Psychological Study of Aggressiveness among
(BUSL-NC-2013- 061)
the Students
-
Keerthi Jayawardene and P.P.G. Chamila
Siriwardene
02. Empathy as a Means of Developing Harmonious Co- (BUSL-NC-2013- 062)
existence From the Buddhist perspective of Attūpamā
-
D.M. Kumarasinghe
03. Cognitive, Behavioral and Psychotherapeutic Analyses
(BUSL-NC-2013- 063)
& Methods in Theravāda Buddhism for Mind
Development
-
R. M. Rathnasiri
04. Sati, Saññā, Paññā
-
(BUSL-NC-2013- 064)
Dr. H. M. Mahinda Herath
05. The Complications of Accepting Pabassara-Citta as
Bhavaṅga
- Ven. Ilukewela Dhammarathana Thero
23
(BUSL-NC-2013- 065)
Saturday 28th December 2013
Time: 10.30 am – 11 .30 am
Session 4 A
: Lecture Room 01
Buddhism and Contemporary Challenges
Chairperson - Ven. Dr. Kanangamuwe Rahula
01. orejka ;=< jeäh hq;= fn!oaO wdl,am yd wdOHd;añl
l%shdldÍ;aj wj.ukfhys,d kQ;k rEmjdyskS udOHfhys
(BUSL-NC-2013- 066)
n,mEu ms<sn| iudc ikaksfõokd;aul wOHhkhla
-
wdpd¾h fiak kdkdhlaldr
02. The Buddhist Perspective towards Global Warming
-
Kavindranath Harshana Munasinghe
03. kQ;k c, mßfNdack .eg¨ úIhfhys Wmfhda.s lr .;
yels fn!oaO úi`ÿï
-
(BUSL-NC-2013- 067)
(BUSL-NC-2013- 068)
ueáneôfha Oïuisß ysñ
04. iudc ixj¾Okfhys,d udmsh ld¾h Ndrh
- n<kaf.dv wdkkao pkaølS¾;s ysñ
24
(BUSL-NC-2013- 069)
Saturday 28th December 2013
Time: 10.30 am – 11 .30 am
Session 4 B
: Lecture Room 02
Buddhism & Conceptual Analysis
Chairperson - Dr. W.M.S.K. Wijesundara
01. Mental Power in Buddhism and Keith Barry's Brain
(BUSL-NC-2013- 070)
Magic: A Comparison
-
Ven. Kalalpitiye Sumanasiri
02. Holding Two Opposite Positions on One Issue:
(BUSL-NC-2013- 071)
Theravada Buddhist Positions on the Social Hierarchy
-
Ven. Raluwe Padmasiri
03. —mu;a;˜ —mudo˜ hk jpk jHjydrhkays mefkk
od¾Yksl yrh
-
lkafof.or iqkS;r;k ysñ
25
(BUSL-NC-2013- 072)
Saturday 28th December 2013
Time: 10.30 am – 11 .30 am
Session 4 C
: Lecture Room 03
Buddhism, Science & Technology
Chairperson - Dr. Nishadini Peiris
01. A Scientific Approach to Traditional Meditation
(BUSL-NC-2013- 073)
Practices of Sri Lanka
-
Ven. Kirama Wimalatissa
02. IâúO {dkh yd kùk ;dCIKh ms<sn| ;=,kd;aul
wOHhkhla
-
(BUSL-NC-2013- 074)
je,súg fidr; ysñ
03. nqÿ oyfï m%pdrhg zzuqyqKqfmd;ZZ (Facebook) fhdodf.k
we;s wdldrh ms<sn| úuiqula
- l=Uqf.dvwdf¾ m[a[df,dal ysñ
26
(BUSL-NC-2013- 075)
Saturday 28th December 2013
Time: 10.30 am – 11 .30 am
Session 4 D
: Lecture Room 04
Buddhist Culture
Chairperson - Ven. Dr. Kadawatgama Piyaratana
01. wdOHd;añl yd fN!;sl .egqïj,ska f;dr iudchla
f.dvke.Sug bjy,a jq fn!oaOd.ñl ixl,am ( f;dard.;a
(BUSL-NC-2013- 076)
ck lú ;=<ska flfrk úu¾Ykhla
-
y¾IKS ñ,a,.y;ekak
02. fn!oaO l,dj" .Dyks¾udK Ys,amh yd ;okqnoaO iajNdj
O¾uh weoeySu wdY%s; wfn!oaO jia;= úIhka ms<sn|
(BUSL-NC-2013- 077)
úu¾Ykhla
-
wdpd¾h wd¾' cS' ä' chj¾Ok
03. wkHd.ñl jdia;=úoHd ,laIK wkqlrKh yd m%isoaO
ia:dkj, nqÿms<su ;eîfï iïm%Þfha m%dfhda.sl;ajh
(BUSL-NC-2013- 078)
ms<sn| úu¾Ykhla
-
.,ajefõ úu,Lka;s ysñ
04. Hierarchy and Dual Opposition in the Buddhist Society
-
Professor H.M.D.R.Herath
27
(BUSL-NC-2013- 079)
Saturday 28th December 2013
Time: 1.00 pm – 3.00 pm
Session 5 A
: Lecture Room 01
Buddhism: History & Archeology
Chairperson - Dr. Sena Nanayakkara
01. f.!;u nqÿkajykafiaf.a Wmka foaYh ms<sn`o
mqrdúoHd;aul úuiqula
-
l¨kaoEfõ pkaoúu, ysñ
02. mqrdK nq¥iufha ;s%l=Kdu,h osia;%slalfha m%dfoaYSh
jHdma;sh ms<sn`o mqrdúoHd;aul wOHhkhla
-
(BUSL-NC-2013- 080)
(BUSL-NC-2013- 081)
wdpd¾h ms%hka; chisxy
03. The Establishment of Theravada Buddhism in Sri Lanka
(BUSL-NC-2013- 082)
as Proved By Archaeological Evidences
-
Ven.Galwewe Wimalakhanthi
04. .sx.`. my< ksïkhg wh;a udfndagqjk geïmsg úydrh (BUSL-NC-2013- 083)
ms<sn| mqrdúoHd;aul wOHhkhla
-
;s,sks wfhaId f;akqjr
05. w;S; Y%S ,xldfõ wd.ñl ixprKh
- wdpd¾h pkaÈu fnda.yj;a;
(BUSL-NC-2013- 084)
28
Saturday 28th December 2013
Time: 1.00 pm – 3.00 pm
Session 5 B
: Lecture Room 02
Contemporary Monastic Issues
Chairperson - Ven. Associate Prof. Karagaswewe Wimalananda
01. Y%S ,dxflah idïm%odhsl NslaIq pdß;%hkays we;s kj
m%jK;d yd tu pdß;% iún, .ekaùug .; yels
(BUSL-NC-2013- 085)
l%shdud¾. ljf¾o@
-
uydpd¾h w,fyafka.u iqukr;k ysñ
02. jeiShk Y%S ,dxflah fn!oaO úydria:dk iqrCIs; lsÍug
.;hq;= iún, l%shd ud¾.
-
(BUSL-NC-2013- 086)
wdpd¾h lkx.uqfõ rdyq, ysñ
03. Y%S ,xldfõ úydria:dkj, úydrdêm;slu iy tys
wkqm%dma;sh ;SrKh lsÍfuys,d mokï lr .kakd idOl
(BUSL-NC-2013- 087)
j¾;udkhg .e,fmao@
-
wdKuvqfõ Oïuoiais ysñ
04. kQ;k fn!oaO iudcfhka Èfkka Èk neyerjk wmsia
Èúmeje;au
-
(BUSL-NC-2013- 088)
ú,a.uqfõ mshkJo ysñ
05. .%dóh úydria:dk ;=< mj;sk wd¾Ól .eg¨ ms<sn|
wOHhkh lsÍu ( .d,a, osia;s%lalfha noafoa.u m%dfoaYSh
(BUSL-NC-2013- 089)
f,alï fldÜGdih weiqßka
-
ã¡fla¡ pïmsld iy ta'oskql .+Kj¾Ok
06. New Electronic Gadgets, Behavioural Changes &
Buddhist Monks
-
Ven. Nivitigala Sumitta
29
(BUSL-NC-2013- 090)
Saturday 28th December 2013
Time: 1.00 pm – 3.00 pm
Session 5 C
: Lecture Room 03
Buddhist Rites & Rituals
Chairperson - Dr. Wasanta Dissanayake
01. isxy, fn!oaO ixialD;sh úksúosk lDIs iNH;ajh yd
ne`È fndÿ ck mQcdl¾u ( kqjrl<dúh l,afmA fldar<h
(BUSL-NC-2013- 091)
weiqßka flfrk m¾fhaIKd;aul wOHhkhla
-
wdpd¾h jika;' fla osidkdhl
02. úh<s l,dmSh .ï jej wdY%s; ixys| u.ska ms<sìUq flfrk
ikaksfõokh ms<sn| úu¾Ykd;aul wOHhkhla
-
(BUSL-NC-2013- 092)
ví,sõ' tï' ;siai ùrfialr
03. New Trends and Changes of Pirith-Chanting Ceremony
(BUSL-NC-2013- 093)
in Sri Lanka
-
Ven. Boliyadde Dhammakusala
04. kQ;k O¾u foaYkdjkays kùlrKd;aul ,CIK
- läysx., fyauisß ysñ
(BUSL-NC-2013- 094)
05. msß;a Ydka;s l¾uh yd .eñ n,s Ydka;s l¾uh w;r
mj;akd iuúIu;d ms<sn`o úu¾Ykd;aul wOHhkhla
(BUSL-NC-2013- 095)
-
tï'ví' ÿ,Sld y¾IKS
06. msß;a foaYkdfõ n,hla ;sfí o@
(BUSL-NC-2013- 096)
- oUq,af,a iqfoaj ysñ
30
Saturday 28th December 2013
Time: 1.00 pm – 3.00 pm
Session 5 D
: Lecture Room 04
Buddhism & Psychology
Chairperson - Dr. R.P.D. Jayawardene
01. ks;e;a .íidfjka udkisl jHdl+,;djg m;a wOHh;k
Y%S ,xflah ldka;djka Wfoid fn!oaO ufkda WmfoaYkfha
(BUSL-NC-2013- 097)
wod<;ajh ( r;akmqr Èia;%slalfha me,auvq,a, m%dfoaYSh
f,alï fldÜGdifha wyUq f,i f;dard.;a ks;e;a
.íidjka 20 la weiqßka
-
fk,a,sj, fu;a;dkkao ysñ
02. u;aøjH ÿ¾Ndú; l<ukdlrKfha§ Wmfhda.S jk fn!oaO
WmfoaYk l%ufõo ms<sn| wOHhkhla
-
(BUSL-NC-2013- 098)
hg,u;af;a l=i,kkao ysñ
03. Comparative Study on Buddhist and Modern
(BUSL-NC-2013- 099)
Psychological Approaches on Counselling
-
Dr. H.R. Nishadini Peiris
04. Treatment of Sexual Jealousy in Othello and Jātaka
(BUSL-NC-2013- 100)
Stories and Overpowering the Emotion through Insights
in Theravada Buddhism
-
Ven. Pusselle Wineetha
05. A Buddhist Challenge to Personality Tests in Western
(BUSL-NC-2013-101)
Psychology
-
Ven. Aththaragoda Piyadhamma
06. Buddhist Counseling For Sick People and Nurses
-
Ven. Kirimetiyawe Dhammasiri
31
(BUSL-NC-2013- 102)
ABSTRACTS OF THE
PRESENTATIONS
32
BUSL-NC-2013- 001
lafIfukaøhkaf.a uqla;d,;djodkh ms<sn| ;=,kd;aul ú.%yhla
iydh uydpd¾h lr.iajefõ úu,dkkao ysñ1
l%sia;=j¾I tfldf<dia jk ishjfia úiQ fCIfukaø kï fn!oaO lsújrhd úiska rÑ;
wjodk l,am,;d kï fn!oaO ixialD; ldjH .%ka:h wjodk O¾u idys;Hfha
m%isoaêhg m;ajQjls'
tys we;=<;a 07 jk wjodkh kï uqla;d,;djodkhhs'
wjodkl,am,;dj o wkH fndfyda fn!oaO ixialD; .%ka: fuka bkaoshdfõ§ úkdYhg
m;ajQjls'
tfia jQj;a tys ixialD; uQ,h ;sín;Sh wlaIrhkaf.ka yuqù we;'
tys
mqrd;k ;sín;NdIduh wkqjdoh o trg uy;a f.!rjhg md;% jQj ls' ;sín;Sh NdId
úoajf;l= jQ wdpd¾h Yr;a pkaøodia úiska 1888 § th l,algdfjys § m%ldYhg m;alr
we;'
miq lf,l uydpd¾h mS't,a' ffjoH úiska fYdaOk iys;j o¾Nx.d ixialD;
.%ka:ud,d ixialrKhla f,i m%ldYhg m;a lr we;' uqla;d,;d wjodkfhys
ixialD; uQ,h;a yskaÈ" ;sín;" bx.%Sis wkqjdo o iys;j 1988 § fmud f;kaiska úiska
id¾kd:a jdrdKiS ;sín; ixia:d u.ska m<lr we;'
uydjia;=" wjodkY;l" ÈjHdjodk jeks mqrd;k wjodk .%ka:hkaf.a m%Odk ,laIK o
we;=<;a
wjodk
l,am,;dj
m,a,j
fyj;a
mßÉfþo
108
lska
hqla;h'
uqla;d,;djodkh tys 07 jekakhs' wêlrK jia;= kï jQ uydhdk úkh msglfhys
uqla;l kñka oelafjk l;d mqj; fCIfukaøf.a uqla;d,;d wjodkhg úIh jia;=jhs'
uydhdk úkh msglfhys fï wjodkh .oHfhka yuq fjhs'
lafIfukaø tys
fjkialï lSmhla o iys;j moHfhka rpkd lr we;' uqla;d,;d hkq uydkdu kï
isxy, rcqf.a ÈhKshhs'
fuu l;d mqjf;ys ft;sydisl jQ;a O¾uh iïnkaO jQ;a jákdlï /ila o yuqfjhs'
mdrñ;d" fndaêi;a;aj p¾hd" iudê Ndjkd" foaYmd,kh" tl, ñksia p¾hd wdÈ nyqúO
úIhhka fuys we;=<;ah' uydjia;=" wjodkY;l" cd;lÜGl:d wdÈ ;oa úIhsl .%ka:
yd ;=,kd;aulj wOHhkh l<yels lD;shls' fuys wka;¾.; Yaf,dal m%udKh 88 ls'
m%uqL mo( wjodk" fCIfukaø" uqla;d,;d" uydhdk úkh msglh
1
NdId wOHhkdxYh" NdId yd ixialD;sl wOHhk mSGh" Y%S ,xld NslaIq úYajúoHd,h" wkqr dOmqr'
33
BUSL-NC-2013- 002
The Evolution of the Pāli Canon
Ven.Dr.Muthukeliyawe Indarathana1
The Tipitaka is an extensive body of canonical Pali literature in which is enshrined the
teachings of the Buddha expounded for forty five years from the time of his
enlightenment to his Parinibbāna. The oldest scriptures were gathered into a mighty
collection which consist of three sections, namely Vinaya, Sutta and Abhidhamma
pitakas. At the first Buddhist council Vinaya and Sutta were settled. In the
Cullavagga, Mahāvaṃsa and Dipavaṃsa or in any of these Pitakas it is not directly
stated that Abhidhamma was taken to be discussed at the 1st council. Thus
Abhidhamma pitaka is considerably younger that both Vinaya and Sutta Pitakas.
Therefore, the Pāli canon is a gradual compilation in different periods. But according
to the tradition the Buddha's discourses were collected and fixed in an authentic form
at the 1st council. However, the Texts itself inform us that there are some additions
and they were not completed at once. In this paper I hope to point out the later
additions of the Pāli canon.
Keywords: tipitaka, pali Canon, 1st council, Buddhist ourses
1
Probationary Lecturer, Department of Buddhist and Pali, Bhiksu University of Sri Lanka,
Anuradhapura.
34
BUSL-NC-2013- 003
ixialD; NdId idys;Hfha wdNdih md,s wÜGl:d idys;Hh flfrys
n,mEug fya;+ jQ idOl wOHhkhla
fudkrd., kkaoisß ysñ1
fmf<ys ÿrjfndaO ;ekays iqfndaOh msKsi rpkd lrk ,o w¾:l:k wÜGl:d f,i
ieflúka úia;r l< yelsh' wgqjdpd¾h nqoaOf>daI ysñ m%Odk wdpd¾hjrekaf.a md,s
wÜGl:d iys;Hh fuka u idhKf.a ixialD; NdIH iys;Hhla ms<sn| f;dr;=re
uq,dY%hj, i`oyka j we;' tfuka u isxy, niska rpkd lrK ,o wÜGl:d iys;Hhla
;snQ nj md,s wÜGl:d uq,dY%h flfrys wjOdkh fhduq lsrSfuka úoHudk fõ'
tys,d Pkaoia" w,xldr" jHdlrK yd úúO od¾Yksl u;jdohkaf.a o wdNdih iDcqj u
fyda jl%j ,eî we;s whqre oelsh yelsh' tf,i md,s wÜGl:djkag ixialD; wdNdih
,enqfka ljr idOl u; o hkak fuys § lreKq 03 la uq,a lrf.k m¾fhaIKhg ,la
flf¾' tkï
nqoaOf>daI wdpd¾hka jykafia meúÈ ùug fmr n%dyauK jxYslfhl= ùu'
md,s wÜGl:d lrKhg fmr idhK wdpd¾hjrhd ixialD; w¾:l:d rpkd
lr ;sîu'
md,s NdIdfjka rÑ; jHdlrK" Pkaoia" w,xldr wdÈ .%ka: wgqjdlrKhg
fmr fkd ;sîu'
wgqjdpd¾h nqoaOf>daI udysñ meúÈ jkakg fmr n%dyauK jxYslfhl= f,i ls%hd l<y'
mYapd;a
iufhys
meúÈ
Èúhg
we;=<;a
j
,xldjg
meñKs
nj
uydjxih"
ioaOuïuix.%y yd nqoaOf>diqmam;a;s wdÈ .%ka:j, i`oyka fõ' ta uq,dY%hj,g wkqj
Wkajykafia n%dyauK jxYslfhl= f,i fõo .%ka: yod<y' fï ksid wÜGl:d rpkd
lsßfï§ ixialD; wdNdih ,nkakg we;ehs ks.ukh l< yelsh'
md,s wÜGl:dlrKhg fmr Yxl¾ wdpd¾hjrhd ixialD; w¾:l:d rpkd lr
;sîu'md,s wÜGl:d rpkd lsÍug fmr idhK kue;s wdpd¾hjrhd ixialD; niska
NdIH rpkd fldg we;' ;;a NdIHhkaays wdNdih md,s wÜGl:d flfrys ,eî we;s
whqre olakg ,efí'
md,s NdIdfjka rÑ; Pkaoia" w,xldr wdÈ .%ka: wgqjd lrKhg fmr fkd ;sîu' md,s
wÜGl:d rpkd lsÍug fmr md,s NdIdfjka Pkaoia" w,xldr wdÈ .%ka: lsisjla fkd
ùh' fuu ;;a;ajh u; wgqjdpdÍka jykafia,dg md,s wÜGl:d rpkd lsÍfï§
1
isjqjk jir" Ys% chj¾Okmqr úYajúoHd,h'
35
ixialD; Pkaoia" w,xldr wdÈ .%ka: mßYS,kh lsÍug isÿ ùh' fï ksid md,s
wÜGl:djkag ixialD; wdNdih ,enqKs'
m%uqL mo( md,s wÜGl:d" nqoaOf>daI udysñ" ixialD; idys;Hh"
wÜGl:d uq,dY%h"
wdNdih
BUSL-NC-2013- 004
Selling or Being Sold?
A reading of Willy Loman of Arthur Miller’s Death of a Salesman
from a Buddhist Standpoint
Swarnananda Gamage1
In the contemporary consumerist society, everything is treated as a commodity.
Hence, everything has a price, and rather ironically everybody also has a price.
Buddhism, although it originated 2600 years ago, has the apt perspective even in
addressing this contemporary issue: Hence, expanding the Buddhist perspectives to
read western literature and issues of contemporary consumerism can be regarded as a
modern trend in Buddhism. In this vein, Willy Loman is a fine representation from
American literature. Loman is a fictional character and the protagonist of Arthur
Miller‟s renowned play Death of Salesman which had its premiere in 1949. A 60 year
old travelling-salesman with 34 years of experience at the same company in America,
Loman undergoes a process of commodification culminating in utter discomfort
leading to his suicide. Loman‟s experience has been a powerful trope of
commodification in many critical analyses of the play. However, a glaring omission
amidst a plethora of such analyses is a critical reading of Loman in the light of
Buddhist perspectives.
The aim of this paper is to explore the tragic experiences of Loman through a textual
analysis of the play, in tandem with a standpoint from Buddhism. The analysis will
focalize on the concepts from Rattapala Sutra which explores diverse human
sufferings. I would argue that the dual- nature of money both empowering and
1
Lecturer, Buddhist & Pali University, Homahama.
36
hazardous results in both individuals‟ rise and fall, hence discomfort. I will
problematize as to whether this consumeristic reality can be avoided in contemporary
society. The incorporation of Buddhist perspectives into mainstream English literature
is, in this sense, not only a rarefied addition to the field„s wide-ranging concerns, but a
point of immediate relevance to many experiences in contemporary society.
Keywords: commodity, consumer society, Arthur Miller, Willy Loman,
Rattapala Sutra
BUSL-NC-2013- 005
Y%S ,xldfõ md,s uQ, .%ka: ixialrKh iy mßj¾;kh f:arjdoS iïm%odh
n,.ekaùu flfrys Wmia:ïNl ù we;s whqre
wd¾'mS È,aYdka ufkdaÊ rdcmlaI1
f:arjdo iïm%odh n,.ekaùu wruqKq fldg .ksñka ta yd iïnkaO w;súYd, ld¾hNdrhla Y%s
,xldj ;=< isÿ jQ nj wújdod;aul h' md,s uQ, .%ka: ixialrKh iy mßj¾;k ls%hdj,sh fï
iïnkaOfhka Wmia:ïNl jQ whqre wOHhkh lsÍu fuu m;%sldfõ wruqK hs' uyskaod.ukh;a
iuÕ furgg meñfKk f:arjdo iïm%odh wdrCId lsÍfuys,d ñys÷ udysñhkaf.a isg W.;a"
nyqY%e;" O¾uOr" úkhOr NsCIq mrïmrd wm%;sy; lemùulska uydúydrh flakaøfldg
.ksñka ;%smsglh iaurK Yla;sfhka mj;ajd f.k hdu i|yd lghq;= l< w;r l%s(j( m<uqjk
ishji j<.ïnd rdcH iufha ud;f,a w¨ úydrfhaoS th .%ka:drEV lsÍu isÿ úh' tysoS ilia
lrk ,o ;%smsglh miq ld,Skj f:arjdo fn!oaO f,dalfhys msgl iïm%odh njg m;a jQ whqre
fmfka' l%s(j( 4-5 ishjiaj,oS md,s wgqjdlrKh" l%s(j( 10 jk ishji f;la isÿ jQ àldlrKh
f:arjdo iïm%odh ia:djr njg m;alsÍfuys,d Wmia:ïNl úh'
;%smsglh Wfoid ,laÈj oS rÑ; wgqjd" àld" ámamKs" .egmo" ikak wdoS idys;Hh .sys-meúÈ
W.;a" nyqY%e; mçjreka ìys lsÍug m%n, odhl;ajhla ,nd fok ,o nj Y%S ,dxlSh f:arjdo
iïm%odfhys b;sydifhka meyeÈ,s fõ' tneúka fun`ÿ md,s uQ, .%ka: wkd.;h i|yd
ixialrKh lsÍfï yd mßj¾;kh lsÍfï l%shdoduhl wjYH;dj f:arjdo iïm%odh uq, isg u
wfmaCId l< lreKls' tu wjYH;dj wjfndaO lr .;a uE;ld,Sk f:arjdo idïm%odhslhka
md,s uQ, .%ka: ixialrKh iy mßj¾;k lghq;= bÈßhg f.k hñka Y%S ,xldfõ f:arjdo
iïm%odh n,.ekaùug lghq;= l< wjia:d lsysmhla y÷kd.; yels w;r" tajd idrdxY jYfhka
fufia bÈßm;a l< yels h'
1. miq.sh Y;j¾Ih wdrïNfhaoS fyajdú;drK Ndrh uÕska md,s wgqjd .%ka: ixialrKh
fldg m<lsÍu"
2. 1956oS nqoaO chka;sh ksñ;af;ka md,s ;%smsglh ixialrKh fldg mßj¾;kh lsÍu"
3. ta' mS' o fidhsid uy;df.a ;%smsgl mßj¾;kh"
1
iyldr lÓldpdhH_" fn!oaO wOHhk tallh" fld<U úYajúoHd,h'
37
4. ;%smsglh ir, isxy, nig mßj¾;kh lsÍu ^1980 oYlfhA isg&"
5. md,s wgqjd isxy, NdIdjg mßj¾;kh lsÍu ^1990 oYlfhA isg&"
fuu m;%sldfjys woyijkqfha by; i|yka lrk ,o ixialrK iy mßj¾;k Y%S ,dxlsl
f:arjdo iïm%odh n,.ekaùfuys,d Wmia:ïNl jQ whqre wOHhkh lsÍu hs'
m%uqL mo( uQ, .%ka:" f:arjdo iïm%odh" ixialrKh" mßj¾;kh
BUSL-NC-2013- 006
fldai, isyskfhka fy<sjk iudc h:d¾:h ms<sn| úu¾Ykhla
uyl=Uqlajefõ kkaodf,dal ysñ1
nqÿoyu f,dj mj;sk WNhd¾: isoaêh w;am;a lr§fuys iu;a úYsIag;u b.ekaùula
muKla fkdj m%dfhda.sl jeo.;alñka yd iudc wod<;ajfhka ish¨ iudc yd wd.ñl
iSudjka
wNsnjd
mj;skakls'
ta
w;r
Lqoaolksldhd.;
.d:d
tl;=jla
jk
cd;lmd<sfhys ixCIsma;j oelafjk l:dka;r iúia;rd;aulj bÈßm;a flfrk
cd;lÜGl:dj bme/Ks l:d iys;Hh ksfhdackh flfrk ks¾udKhla jYfhka fuka
u by; i|yka .=Kdx. we;=<;a lD;shla f,i o ie,lsh yelsh' tys wxl( 77 jYfhka
oelafjk uydiqmsk cd;lh fldfid,a rcq úiska rd;%S kskafoa § isysfkka ÿgq isoaê
oyihlska hqla;h' tajd isysk jqjo tu isoaêj, ld,Sk wod<;ajh;a tu.ska bÈßm;a
flfrk iudc h:d¾:h;a úuid ne,Su fuu m;%sldfõ wruqKhs'
nqoaO foaYkdj ;=< wka;¾.; wld,sl .=Kh O¾uh flfrys wdl¾Ykh we;s lsÍug
fuka u úYajikSh;ajh ;yjqre lsÍug o fya;= jQ lreKls' cd;lÜGl:dj idys;Huh
.=Kdx.j,ska
wkQk
jqjo
cd;l
l:dj,
mQ¾jdmr
ikaê
.e<mSu
u.ska
Bg
úYajikSh;ajhla yd iudc wod<;ajhla wdfrdamKh lsÍug iu;a ù ;sfí' hf:dala;
ldrKd fuys § idys;Hd;aul úu¾Yk ;=<ska yd O¾udkql+, újrK u.ska meyeÈ,s
lrkq ,efí'
iudch hkq úúO;ajfhka hqla; mqoa., lKavdhïj, tl;=jls' Tjqkaf.a is;=ï me;=ï
yd wNs,dIhka wkqj iudc Ôú;h ;SrKh fjhs' O¾uh yd hqla;sh fyj;a kS;sh yd
idOdrK;ajh iudch fufyhjk .dul n,fõ. folls' Bg m%;súreoaO jQ wO¾uh yd
whqla;sh fyj;a wjkS;sh yd widOdrKh u.ska úúO iudc .eg¨ ks¾udKh flf¾'
l%shdYS,s mqoa., Ôú;h;a iduldó iudc meje;au;a fkdmsg yerùug iu;a tu
1
m<uq jir" Ys% ,xld NslaIq úYajúoHd,h" wkqrdOmqrh
38
m%;súfrdaO;d uydiqmsk cd;lh u.ska uekúka wkdjrKh lr ;sfí' ksoiqkla
jYfhka fomiska msysá T¿ folla iys; wYajhl= tu fomiska u wkqNj lrkq
isysfkka oelSu rdcH fiajh ;=< ks¾udKh ù we;s wld¾hCIu;dj" w,a,i yd ¥IKh
ksrEmKh flf¾' fufia tu isysk u.ska bÈßm;a flfrk iudc h:d¾:h j¾;udk
iudc .eg¨ iu. ;=,kd;aulj wOHhkh lsÍfuka tys we;s iudc wod<;ajh o
;yjqre l< yelsh'
ksrjoH fm!oa.,sl Ôú;hla yd idOdrK iudc l%uhla ks¾udKh lr.ekSug nqÿoyu
Wmfhda.S lr.; yels wdldrh m%lg lsÍu;a ta i|yd mqoa.,hd yd iudch oekqj;a
lsÍfï wjYH;dj;a fuhska fmkajd fokq ,efí'
m%uqL mo( idOdrK;ajh" úIu;d" mqoa.,dNs,dI" O¾uh" kS;sh
BUSL-NC-2013- 007
O¾u .%ka: isxyf,ka ,sùfï § lgjyr Ndú;h ms<sn| úuiSula
ã' tï' iuka fmruqK1
isxy, NdIdfõ udOHh f,i Ndú; lrk .%ka: l;Djrekaf.a jHdlrK Ndú;h oaúúOh"
tkï"
idïm%odhsl f,aLk isxy, jHdlrK Ndú; lsÍu
lgjyf¾ mj;sk jHdlrK Ndú; lsÍu hkqfjks
kQ;k mqj;am;a" kjl;d" wka;¾cd, wvú ^íf,d.alrejka& Ydia;%Sh ,sms yd .%ka:"
fndfyduhla m%jD;a;s úldYh wd§ nyq;rhl NdId udOHh f,i we;eï ;ekaj, lgjyr
Ndú; ;rhs' fufia ,sùu my;a" wYsIag" fkdl< hq;= fohla yeáhg iuyfrl= neyer lr;;a"
uyck;dj w;r fuu mÀ; ckm%sh;dfõ w.h by< uÜgul mj;S' tlS jHdlrK Ndú; lsÍu
O¾u .%ka: Ndú;fha§ o tla úfYaI wx.hls' ,xldfõ jeäu w,úhla we;ehs mjik O¾u
.%ka: lgjyßka rÑ; tajd fjhs' Wml%ñlj O¾u foaYkd ffY,sh u fhdod .ekSu fuys
m%p,s; l%uh hs' uE;l isg ;%smsgl .%ka: mßj¾;kh yd úia;r lsÍu i|yd o lgjyrg ióm
jHdlrKhla fhdod f.k we;' ta i|yd fpdaokd we;;a ljr mokul isg tajd lrkafka oehs
we;af;a .eg¨jls'
lgjyßka rÑ; O¾u .%k:
a j,g we;s yuck wdl¾Ykho jeäh' tuksid fuh yqÿ m%jk
;djla f,i bj; oeñh yels fohla fkdfjhs' fuhska O¾ufha idrh jgyd .ekSug ydkshla
jkafka kï ljr wdldrfha ms<shula fhÈh hq;= fjhsoeh fiúh hq;=h' fkdtfia kï
jHdlrKh l=ula jqj;a woyi meyeÈ,sj m%ldYlsÍfï j.lSu ms<sn| l;=jreka oekqj;a l<
hq;=h' úfYAIfhka ;%smsgl .%ka: isxy,g ke.Sfï ÿIalr ld¾fha§ tys ishqï wre;a ksjerÈj
fkdoelajqjfyd;a jk ydkslr nj jvd;a wjOdkhg md;% úh hq;a;ls'
1
Teminologist, Department of official languages.
39
´kEu úIhlg wh;a lD;shl wka;¾.;fha iajNdjh yd ksrjoH Ndjhg Ndú; NdId
udOhfha wjHdl+, nj jeo.;a fjhs' O¾u .%ka: iïnkaOfhka fuh jvd;a n,mdhs' isxy,
O¾u .%ka: rplhkag we;s tla fpdaokdjla kï lgjyr Ndú;fhka ,sùu ksid O¾uh
yE,a¨jg ,laj we;s njhs' ienEjgu thska O¾ufha w¾: oelaùï úlD;s fyda w;sir, lsÍula
jkafka oehs Ydia;%Shj úu¾Ykh l< hq;= fjhs' fuu m¾fhaIK m;%sldfõ wruqK th úuiSuhs'
m%uqL mo( O¾u .%ka:" lgjyr" rpkh" isxyf,ka ,sùu" w¾:" ir, lsÍu
BUSL-NC-2013- 008
New Trends of Sri Lankan Monks’ Protests
Ven. Athale Sumana1
Protests organized and conduct by Buddhist monks are common phenomena in Sri
Lanka. Sri Lankan monks‟ protests have a long history and its effect on the society
has been considerably influential in most of the historically significant conjunctures.
From Colonial periods to today Buddhist monks have being fought against social,
religious and other sorts of injustices society faced with. Many sociological and
anthropological researchers are also done on these phenomena.
However, many crucial changes seem to have occurred the way such protests are
organized, they are conducted and the quality of the participants. There is much
criticism on abusing political power that the Sri Lankan monks historically endowed
with, abusing novice monks for political agendas, being aggressive at the protests, and
protesting for personal agendas etc. It is being questioned by many social groups
including some Buddhist monks themselves. In the researches expect to examine the
motives of the so-called organizers of protests and the socio-ethical influences caused
by such acts. Moreover, an attempt is made to identify the difference between the
historical protests and modern protests of Sri Lankan monks based on the realistic
ground of the Sri Lankan history.
Keywords- monks, protesting, community, group
1
Sub Warden, Bhiksu University of Sri Lanka, Anuradhapura .
40
BUSL-NC-2013- 009
idïm%odhsl Ydiksl pdß;%úê ld,dkqrEmSj fjkiaùfï m%dfhda.l
s ;ajh
ms<sn`o úu¾Ykhla
Wvq.ïfmd, .=Kdkkao ysñ1
kQ;kfha fndfyda Ydiksl pdß;% úê fjkilg Ndckh j ;sfí' mß;%dK O¾u
foaYkd" mxY=l+, pdß;% úê" lÀk mQcd msxlï" idx>Sl odk" O¾u foaYkd l%u" wdÈ
idïm%odhsl fn!oaOd.ñl pdß;% úê fnfyúka fjkilg m;aj ;sfí' fuu fjkia
ùfï iajrEmh wOHhkh lsÍu fuu m¾fhaIK m;%l
s dfõ wruqK jkafkah'
ft;sydisl hq.fha mej;s fn!oaOd.ñl pdß;% úê ;=< ld,h kue;s m%mxph ndOdjlska
f;drj Ndú; l< yelsj mej;sK' ck;d m%idoh yd Od¾ñl m%S;s iqLh fulS
idïm%odhsl pdß;% úê ;=<ska m%o¾Ykh jQ w;r" ck;djf.a l%shdldrlï ;=< tajd
w;HjYHl wx.hkaj mej;sK' wdOHd;añl yd fN!;sl jYfhka úfkdaodxYh fn!oaO
o¾Ykh ;=< l%shd;aul jQfha hf:dala; ks¾Kdhl u.sks'
iudc úoHd;aul oDIaáfldaKfhka n,k úg fmkS hkafka iÔù iudchl
mßj¾;kYS,S;ajh w;afkdy< yels idOlhla njhs' fn!oaO o¾Ykh ;=< l%shd;aul
iudc rduqfõ o" mßj¾;kYS,S;ajhg uqyqK §ug isÿfõ' fï ;;a;ajh ;=< kQ;kfha
fn!oaOd.ñl iïm%odh úê kùlrKh ùu wfmalaId l< hq;a;ls'
f:rjd§ fn!oaO iïm%odh ;=< f.da,ShlrKhg uqyqK foñka iïm%odh úê w¾:dkaú;
f,i;a" iudcdkqrEmS f,i;a" ilialr.; hq;af;a flfia o hkak fuu m¾fhaIKfha§
idlÉPdjg n`ÿka lrkq ,nk w;r" kj iïm%odhhka w¾:j;a f,i Ndú; lrkafka o
hkak ms<sn`oj úu¾Ykhg fuys§ wjOdkh fhofõ'
m%uqL mo# Ydiksl iïm%odh" fn!oaO pdß;% úê" f.da,ShlrKh" ld,dkqrEmS"
mßj¾;kYS,S;ajh
1
fcHIaG lÓldpd¾h" iudÔhúoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NslaIq úYajúoHd,h"
wkqrdOmqr'
41
BUSL-NC-2013- 010
Blog Writing as an Effective Tool for the Propagation of Buddhism
Ven. Nivitigala Sumitta1
Communication today has shattered every impediment on its way making the whole
globe a simple and small place. The article to the science magazine Wireless World by
the world renowned science fiction writer Arthur C. Clerk in 1940s has probably been
the turning point of today´s ultra modern communication advances. Communication
has definitely changed the face of modern day life today with the great shift from
snail mail to electronic mail, from telegrams to sms, from radio to television etc.
Among the many communication tools, Blog Writing is a recent phenomenon yet
very effective when it comes to transferring of various messages to the world at large.
The world today is witnessing millions of blogs which hit the internet thick and fast
with messages of many different subject areas. They are very effective, appealing and
popular forums with diverse and attractive features like colourful pictures, animations
and various comments. They can reach many multitudes of people around the globe in
seconds. People can view them, share them with others, and also comment on them.
Religious blog writing is comparatively a new phenomenon but it has grown really
fast in the recent years with the addition of millions of blogs to the internet.
Particularly the non-Buddhist blogs are very high in comparison to Buddhist blogs.
The main reason for this is the lack of technical knowledge and awareness. This easy
to learn, user friendly method is one of the most effective tools to communicate with
the world at large. With the comprehensive access to electronic gadgets today, if the
Buddhist monks and lay Buddhist scholars take some interest in this field it can be
very useful for propagating Theravada Buddhism both in Sri Lanka and abroad.
This study will be predominantly based on field research such as questionnaires,
interviews, discussions etc. along with some reference to internet and other sources
for conceptual aspects.
Keywords: blog writing, Buddhist monk, Theravada Buddhism, communication,
modern day
1
Senior Lecturer, Department of Languages, Bhiksu University of Sri Lanka, Anuradhapura.
42
BUSL-NC-2013- 011
Y%S ,xldfõ wdrdñl Wreu l<uKdlrKh iy NsCIQka jykafiaf.a ld¾h
Ndrh ms<sn| ft;sydisl úu¾Ykhla
§msld Wohx.kS úfÊ;=x.1
l%sia;= mQ¾j ;=kajk ishjfia § isÿ jQ uyskaod.ukfhka wk;=rej nqÿoyu rdcH wd.u
jYfhka furg ia:dms; úh' th j¾Okh lsÍu iy wdrCId lsÍu flfrys rdcH
kdhlhd lemjQ w;r fn!oaO Wreuh wdrCId lsÍu msKsi m;ajk md,lhd fn!oaOfhl=
úh hq;= nj;a fndaêi;aj .=fKdafma; mqoa.,fhl= úhhq;= nj;a wjOdrKh l<
wjia:djkag ksoiqka ft;sydisl" wNsf,aLkd;aul uQ,dY%hhka wOHhkh lsÍfï §
meyeÈ,s fjhs' nqÿoyu rdcH wd.u njg m;aùu;a iu`. ta yd ne÷Kq wdrdñl jHqyhka
f.dvke`.Su;a ta wdY%s;j NsCIq iudch j¾Okh ùu;a l%ñlj isÿjk wdldrh jgyd.;
yels h' ixlS¾K wdrdñl wx. tlaùfuka j¾Okh jQ fn!oaO wdrduhka tajdg wkkH
jQ ,CIKhka iys;j furg ia:dms; fjhs' fuu wdrdu ixlS¾K iy ta yd ne¢ j;a
ms<sfj;a mj;ajñka th Ydiksl wNsjDoaêh msKsi fhdod.ekSfï m%n,;u N+ñldj
ksrEmKh lrk ,oafoa NsCIQka jykafia,d úisks' pdßldfõ fhfoñka fofofkl= tl
u`. fkdhñka O¾uh m%pdrh lrk fuka nqÿka jykafia úiska wkq±k jod< nj úkh
msglfha i|yka h' miq wjia:djl § ih úO wdrdu ms<s.ekSug NsCIqjg iqÿiq nj o ta
i|yd wjir ,efnk nj o úkh msglfha u i|yka h' furg nqÿoyu ia:dms; lsÍfï
§ ñys÷ uy ry;ka jykafia úiska o wdrdu ;ekùu iy ms<s.ekSu ms<sn| lreKq
meyeÈ,s lrk ,o wjia:d ft;sydisl uQ,dY%hhka ys ±lafjhs' miqld,Skj fuu
wdrdñl Wreuhka jvd ixlS¾K iajrEmhla .;a w;r tajd md,kh lsÍug NsCIqjf.a
ueÈy;a ùu;a we;eï wjia:dj,§ rdc wK mßÈ tajd isÿlsÍug n,h mejÍu;a isÿfldg
;sfí' úYd, jYfhka úydrdrdu fj; bvlvï mQcd lsÍu" tajd kv;a;=j i|yd wdodhï
fjkalsÍu"nÿ uqo,a m%odkh lsÍu iy úydr odihka mQcd lsÍu wd§ úúO lreKq ms<sn|
f;dr;=re ft;sydisl iy mqrdúoHd;aul uQ,dY%hka ys i|yka h' ta wkqj wdrdñl Wreu
l<uKdlrKh flfrys w;S; NsCIQka jykafiaf.a ld¾h Ndrh iy tys iajNdjh
ft;sydisl
jYfhka
wNsf,aLkd;aul
uQ,dY%hhka
ys
±lafjk
lreKq
Tiafia
idlÉPdjg n÷ka lsÍu fuu m¾fhaIK m;%sldj u`.ska isÿlsÍug wfmaCIs; h'
m%uqL mo( wdrdñl Wreuh " wdrdñl Wreu l<uKdlrKh" NsCIqj f.a ld¾h Ndrh"
ft;sydisl uQ,dY%h" wNsf,aLkd;aul uQ,dY%h
1
lÓldpdßKS" mqrdúoHd wOHhkdxYh " Y%S ,xld fn!oaO yd md,s úYajúoHd,h" fydaud.u'
43
BUSL-NC-2013- 012
Jétavanārāma Sanskrit Inscription: A Model of Temple Management
Ven. Dr. Kanumuldeniye Chandasoma 1
Jétavanārāma Sanskrit Inscription has constituted rules and regulations for the
guidance of monks and laymen who had lived within the Buddhist temple premises
during the 9th and 10th centuries. The Inscription is very helpful to understand certain
aspects of the monastic life and its administration in ancient Sri Lanka. At present,
Buddhist temples face great problems and difficulties in conducting monastic life and
when leading the lay devotees for the Summum Bonnum of life. The said Inscription
guides us to think the management of temples and regulate the present problems and
difficulties in accordance with the ancient way of Buddhist culture. The Inscription
consists with many ordinances to be followed by monks and laymen. Management at
present plays an important role to create cooperate policy to achieve desired targets.
Organizing, planning, controlling and directing are main pillars of management of any
organization or Institution. Considering the Buddhist Philosophy management for
man and materials is given a prominent place to solve the problems and difficulties.
Followings are the points to be discussed at this juncture.
Monks and their monastic discipline
Lay devotees
Property of temples
State governors and temple-precepts etc.
It can be believed that proper management of temples could be a great and high fact to
empower Theravada Buddhism in Sri Lanka.
Keywords: sanskrit, monks, Buddhist temples, inscriptions, Sri Lanka.
1
Senior Lecturer in Sanskrit, Bhiksu University of Sri Lanka, Anuradhapura.
44
BUSL-NC-2013- 013
mqrdK fn!oaO f.dvke.s,s bÈlsrSfï§ fmof¾rejka Ndú; fldg we;s
;dlaIK l%fudamdhka ms<sn| úu¾Ykhla
pkaok frdayK ú;dkÉÑ1
jdia;= úoHdj ;=< bÈlsÍï Ys,amhg ysñjkafka m%Odk ia:dkhls' úfYaIfhkau úúO
wjYH;djka i|yd f.dvke.s,s bÈlsÍu ta w;r lemS fmfka' f,dalfha fndfyda mqrdK
YsIagdpdr fjka jYfhka y÷kd.ekSu i|yd o bjy,a jkafka fulS bÈlsÍïj,
;sfnkakd jQ iqúfYaIS jdia;= úoHd;aul rgdjka nj meyeÈ,s h' tla tla ld,jljdkq
;=< f.dvke.s,s bÈlsÍfï § fmof¾rejka Ndú; fldg we;s ;dCI‚l l% fudamdhka
úúO fõ' mqrdK fn!oaO bÈlsÍï i|yd fmof¾rejka úiska Ndú; fldg we;s
l%fudamdhhka ljr iajrEmhla .kq ,nkafka o hkak úu¾Ykh lsÍu fuu
wOHhkfha m¾fhaIK .eg¨j f,i y|kd.ekSug mq¨jk' fuu m¾fhaIKfha § o;a;
/ialsÍu ms‚i m%Odk jYfhka Wmfhda.S lrf.k we;af;a fCIa;% wOHhkj,ska
,nd.;a f;dr;=re h' óg wu;rj m%d:ñl yd oaú;shsl uQ,dY%j, i|yka f;dr;=reo fï
i|yd Wmfhda.S lr.kq ,eîh'
mqrdK Y%S ,xldfõ l%shd;aul úúO rdcOdks hq. ;=< fmof¾rejka fn!oaO f.dvke.s,s
jYfhka y÷kd.; yels od.eí" fjfyr úydr bÈlsÍfï oS úfYaI l%ufõo rdYshla
Ndú; fldg we;' úfYaIfhka u wkqrdOmqr yd fmdf<dkakre rdcOdks iuh ;=< §
úydr wdY%s; jdia;= úoHd;aul boslsrSï ks¾udKh i|yd mdIdK udOH fuka u .fvd,a
udOHh Ndú;d fldg we;af;a ukd ;dlaIKsl l%ufõo Tiafia h' tys § úfYaIfhka u
wkqrdOmqr hq.fha § mdIdK yd .fvd,a hk udOHh fol u Ndú; fldg f.dvke.s,s
bÈfldg ;sfnk w;r fndfyda f.dvke.s,sj, wfOdajHqyh mdIdK udOHfhka yd Wmß
jHqyh .fvd,a udOHfhka ks¾udKh lr ;sfí' fca;jk jeks od.eí fuhg ksoiqkls'
Wfmdi:>r" ms<su f.h jeks úydr f.dvke.s,sj, mdIdK Ndú; fldg isria bÈlsßï
l%ufõo j,§ ls`od neiSu md,kh i|yd iqúfYaI f,i mdIdK lKqj, mduq,
j¾.M,h jeä ;j;a mdoï .,la Ndú; fldg isria w;g isgqjd ;sfí' tfiau úisr
hdu md,kh i|yd l=vqïì ;dlaIKh yd lmams,s l%uh fhdod .ekSu lemS fmfkk
w;r isria ì;a;s hd lsßug lemqï lïì l%uh Tjqka Ndú; fldg ;sfí'
wkqrdOmqr rdcOdks wjêfha§ úydr f.dvke.s,s WmßjHqy ks¾udKfha § .fvd,a Ndú;
fldg ;sfnk w;r .fvd,a ne£fï § .fvd,la u; .fvd,la ;eîfï ;dlaIKh
Ndú;d fldg we;af;a Èhr nodu Ndú;d lrñks' kuq;a fmdf<dkakre rdcOdks
1
fcHIaG l:sldpd¾h" mqrdúoHd yd Wreu l<ukdlrK wOHhkdxYh" Y%S ,xld rcrg úYajúoHd,h"
ñyska;f,a'
45
wjêfha § fï l%ufõoh fjkia jk w;r Èhr nodu fjkqjg yqKq nodu Ndú;d fldg
nkaOk udOHhka ilia lr f.k ;sfnkqfhaa È.= ld, mßÉfþohla f.dvke.s,s
iq/flk f,i ;dlaIKsl mshjr wkq.ukh lsßfuks'
m%uqL mo( fn!oaO bÈlsÍï" ls`od neiSu md,kh" isria bÈlsßu" lmams,s l%uh" .fvd,la
u; .fvd,la ;eîfï ;dlaIKh
BUSL-NC-2013- 014
Veheragodella: An Ancient Buddhist Site in the North – Central
Province of
Sri Lanka
Dhanushka Kumara Jayaratne1
The Basic objective of this research paper is to describe the archaeological
significance of a newly discovered ancient Buddhist site in north – central province,
Sri Lanka. Veheragodella (latitude715 ft from MSL) is an archaeological site which
includes disturbed remains of a Buddha image, a Stupa, few stone pillars, brickbats
etc. This site is located in the jungle in the vicinity of the village Wayaulpatha. It is
administratively located in the Palugaswewa divisional secretariat in Anuradhapura
district, North – Central province of Sri Lanka. There are two main objectives in this
research. One is to explain the archaeological significance of this place and its
periphery. The second is to summarize the site formation processes which can be
observed from the site and its affect on the archaeological context. Veheragodella and
its adjacent area have a very long history from protohistoric period to date. Field
exploration, personal communication and literature review are the main data
accumulation methods in this research. Data analysis and conclusions in this research
has been done in accordance with a comparative approach. In this study the surface
foot survey method have been used to examine the artifacts and other morphological
characteristics of the site. In addition some theoretical approaches such as
1
Temporary Lecturer, Department of Archaeology, University of Peradeniya.
46
archaeological site formation processes, folklore and legendary studies as well as
ethnographical approaches have been used for this study.
Keywords: Archaeology, disturbances, Formations, Veheragodella,
BUSL-NC-2013- 015
úydria:dkh i;= wm%lg mqiafld< fmd;a t<s oelaùfï ld,Sk jeo.;alu
jhs'fla';siai nKavdr1
f:rjdo nqÿ iufha kj m%jK;djla jYfhka Wla; lreK flfrys wjOdkh fhduq
lsÍu fuhska n,dfmdfrd;a;= fjhs'
YS% ,xldfõ nqÿ iuh ia:dmkh ùfuka l,lg
miqj tu oyu .%ka:drEV lsÍu ,laosj .%ka:lrKfha lvbula fia ie,lsh yelsh'
tfy;a uqL mrïmrd.;j mej;s nqoaO O¾uh wdYs;
% j oekqu f,aLk.; lsÍu fya;=fjka
f:rjdo nqÿ iuh wog;a fkdkeiS mj;S' ls%ia;= mQ¾j m<uqjk ishji muK isg ,sÅ;
udOHhfhka mj;ajdf.k wd O¾u .%ka:lrKh jfrl wNdjhg hñka o ;j;a jfrl
fmdaIKh
fjñka o os.= ft;sydisl miqìula Tiafia úldYkh ù ;sfí' wkqrdOmqr
rcOdks iufha isg j¾;udkh olajd mej;s úúO fya;= lrKfldg f.k .%ka:lrKh
hï hï n,mEïj,g ,la úh' flfia jqjo f:rjdo nqÿ iufha n,mEu u; tu O¾u
.%ka: iy ú{dmk iïm;a mqiafld< udOHhfhka wLKavj mej;Su iqúfYaIs lreKla
jkafkah'
nqÿiuhg w;sf¾lj md,s idys;Hh yd NdIdj" isxy, idys;Hh yd NdIdj" b;sydih"
ckY%e;sh" foaYSh ffjoH úoHdj" fcHd;sIH Ydia;%h" mY= úoHdj" Ys,am .%ka: yd l,dj"
iïnkaO mqiafld< fmd;a wm%lgj mj;sk whqre úúO jd¾;d flfrka meyeos,s fõ'
wm úiska isÿ lrkq ,enQ m¾fhaIKhla wkqj osjhsfka úydria:dk /ila i;=j by;
wdldrfha iïm;a mj;sk whqre wkdjrKh úh' jHjydr j¾Ifhka tlaoyia y;aish
;siay; ^1737& iufhka werô ,laosj uqøs; .%ka:lrKh ;=<ska iuia; foaYsh {dkh
fuf;la m%ldYhg m;aj ke;s whqre fmfka'
f:rjdo nqÿ iufha kj m%jK;djla
jYfhka by; ú{dmk iïm;a uqøKh lsÍu flfrys wjOdkh fhduq lsÍu ld,Sk
wjYH;djhls'
1
mqia;ld,hdêldrs ^je'wd&" YS% ,xld NslaIq úYajúoHd,h" wkqrdOmqr'
47
fuu m¾fhaIKfhaoS fmkajd fokq ,nkafka mqiafld< .%ka: kdudj,S úu¾Ykh lsÍu
yd ia:dkSh .fõIK wkqj
m%udKhla ms<sn|jhs'
yÿkd .kq ,enQ úydria:dk i;= mqiafld< fmd;a hï
oekg uqøKhg fhduq ù fkdue;s tlS úúO úIhhkag wh;a
mqiafld< fmd;a foaYSh {dkfha wkqiaurKSh iïm;a f,i i,ld uqøKoajdrfhka t<s
oelaùu f:rjdo nqÿ iuh ;=<ska fmdaIKh ,enQ fn!oaO ixialD;sfha úfYaI wx.hla
fia ie,lsh yelsh'
osjhsfka we;eï úydria:dk i;=j mj;sk mqiafld< fmd;a
f,aLk.; lsÍu" wkq f,aLkh lsÍu" mqiafld< fmd;a lshùug Wkkaÿ lrùu" hkdos
lreKq ;=<ska ld,dka;rhla ;siafia mej; ;sî tfy;a hï fya;= u; wm%lgj mj;sk
mqiafld< fmd;a t<soelaùu f:rjdo fn!oaO ixialD;sfha kj m%jK;djla f,iska
j¾Okh lsÍfï ld,Sk wjYH;dj oekg Wod ù ;sfí' mqrdKfha oS ,laosj O¾u
ikaksfõokh i|yd udOHj mej;s mqiafld< fmd;a
mqk¾cSjkh lsÍu flfrys .;
hq;= ls%hdud¾. ljf¾o hkq fuhska meyeos,s lsÍu wfmalaId flf¾'
ta wkqj ÿ¾,N
lD;s yÿkd .ekSug yels jkq we;'
m%uqL mo( f:rjdo nqÿiuh" foaYsh {dkh" mqiafld< fmd;a" mqia;ld, úoHdj
BUSL-NC-2013- 016
An Unique Moonstone in Magul Mahavihara Ancient Monastic Complex of
Eastern Sri Lanka
K.K.D.K. Bowatta1
Magul Mahavihara monastic complex belonging to the pabbata vihara tradition is
located in Lahugala village, Ampara District, Eastern Province. According to the
legends the site is the place where the wedding ceremony of king Kavantissa and
Viharamaha Devi had taken place. However, the inscriptions in the temple complex
refer to the place as Ruhunu maha vihara and runu maha vihara which was built by
King Datusena (6th century A.D.) The monastic complex has been periodically
renovated by kings and their consorts including one Vihharamahadevi who live in 14th
century.
1
Department of Archaeology, Sir Marcus Fernando Mawatha, Colombo 07.
48
The paper presents the Moonstone of regular semi circle found in the site as one of the
finest examples of Sri Lankan sculptural art. It consists of a row of elephants in the
first line, followed by a rumbling creeper. The band of elephants that proceed in the
same direction has been sculptured with their mahouts. The line of geese in the third
band carries different types of flowers in their beaks. There is no carving of flames in
the final band of the Moonstone of Magul Mahavihara which is very common to the
Anuradhapura period.
This Moonstone which is profusely sculptured and well preserved differs from the
general types Moonstones of Anuradhapura period. The paper discusses the unique
features of the Magul Mahavihara Moonstne, while comparing and contrasting it with
other Moonstones in Sri Lanka.
Keywords: Magul Mahavihara Ancient monastic complex, Pabbata vihara,
Moonstones, Sculptural art
BUSL-NC-2013- 017
—mq[a[mdm mySkiai- k;aÓ cd.rf;d Nhx˜( mskhs mjhs ÿre l<
mqoa.,hdg
iißka ìhla ke;
wdpd¾h f,k., isrsksjdi ysñ1
mq[a[" mdm" ®dk yd l=i,( nqÿ oyu wkq.ukh lsÍfï§ úfYaIfhka wjfndaO lr
.; hq;= ldrKdjla jYfhka mq[a[ yd l=i, hk ixl,am fol ±laúh yels h'
fjkia jQ w¾: folla fuu jpk foflys we;' msk iir meje;au ;yjqre lrhs'
l=i,h iir keje;au ;yjqre lrhs' msk muKla fkdj mdm iy OHdk o iir
meje;au ;yjqre lrkafkdaa fj;s'fuu mdßNdIsl jpkj, w¾: fm< nqÿ oyu yd
wÜGl:d weiqßka úuid ne,Sug fuys§ n,dfmdfrd;a;= fõ'
mq[a[ hkq ljf¾o@ fmr l< msx we;s nj fuf,dj iem iïm;a ú£ug fya;=jla nj
nqÿrÿka olajd we;s whqre —mqífíp l; mq[a[;d˜ hk m%ldYfhka meyeÈ,s fõ' tfiau
mrf,dj iem;a jk i;ajhdg ;sfnk tlu msysg msk muKla nj ixhqla; ksldfha
uÉPßh iq;%fha§ —mq[a[dkss mrf,dliañx m;sÜGd fydka;s mdKskx˜hk m%ldYfhkao"
1
l:sldpd¾h" ixialD; wOHhk wxYh" Y%S ,xld fn!oaO yd md,s úYaj úoHd,h" fydaud.u'
49
ixhqla; ksldfha msh iQ;%fha i|yka —ihx l;dks mq[a[dks - ;x ñ;a;x iïmrdhslx˜
hk m%ldYfhkao meyeÈ,s fõ'
msk iir meje;aug Wmldr fõ' È.= l,la iir iem ú¢ñka ÿr .ukla hkakg
Wmldr jkafka msk nj fuf;la bÈßm;a l< lreKq u.ska meyeÈ,s úh' tlS lreK
Tmamq lsÍug idOl uq,a iQ;% foaYkdj, ksr;=reju yuqfõ'iq;a; ksmd;fha mOdk
iq;%fha i|yka jk m%ldYhla uq,skau wm ie,ls,a,g fhduq fõ'ÿIalr l%shdfõ§
fndai;=ka yuqjg meñKs udrhd ldhslj udrdka;sl mSvdjlg m;aj isá fndai;=kag
mjikafka YÍrhg ÿla §u w;yer hd. fydaud§ msxlï fldg iqjfia jik f,ihs'
túg fndai;=ka mjik ,oafoa —wkqu;af;kms mq[a f[k w;af:da uhayx k úÊc;s˜
wkqud;% jQ o msklska ;udg jevla fkdue;s njhs'ixhqla; ksldfha mßùuxik
iQ;%fhys meyeÈ,s lrk mq[a[" wmq[a[" wdfk[ac hkd§yq ixidßl meje;au
fjkqfjka fmkSs isák w;r wúÊcd ksfrdaOfhka úoHdj my< jk ksid tys M,hla
f,i ta lsisjla wNsixialrKh fkdfldg f,dj lsisfohl fkdwe,Ss úrd.Ss mqoa.,fhl=
njg m;ajk nj olajd we;'
l=i,h hkq l=ulao@ zl=i,Z hk moh úúO w¾: f.k fok mohla nj iQ;% yd wgqjd
mÍlaId lsÍfï§ meyeÈ,s fõ' §> ksldh wgqjdj jk iqux., ú,disksfhys zl=i,Z
hkakg w¾: 05 la bÈßm;a fldg we;' wdfrda.Hd¾:h" wkjÊcd¾:h" fldai,a,
iïN+;d¾:h" ksoaor:d¾:h"iqL úmdld¾:h hkq tu w¾: 5 hs'tfy;a Oïuix.kSS wgqjdj
jk w;a:id,sksfhys olajd we;af;a w¾: 4 lss' tkï wdfrda.H" wkjÊc" fþl iy iqL
úmdl hk w¾:hs' wdfrda.HdÓ_h i|yka jk ;eka fufiah'
w¾: l:dj, jerÈ w¾: l:k( mq[a[= iy l=i, hk jpk fol idjµ f,i w¾:
l:kh lrk wkaou wgqjd mÍlaId lsÍfuka meyeÈ,s fjhs' fuu jpk foflys u
f;areu fjkafldg y÷kd .ekSug fkdyelsùu ksid" wgqjdpdÍka jykafia,d fujeks
.eg¿jlg uqyqK § we;' mru;a: §mkSs kï úNx. wgqjdfõ" —mq[a[ka;s ,oaO kdux
iqpß;x l=i, lïux˜ ^mruF:§mkS" úNx. wgqjdj" 15 msgqj& hhs olajd we;af;a fï
ksidh' msk hkq iqpß; l=i, l¾uh hhs ñY% w¾:hla ,nd § we;'
fï wkqj Y%oaOdjka; fn!oaO Y%djlhd mq[a[" mdm" ®dk yd l=i,hkays fjki
y÷kdf.k Nj .uk kj;d,Su msKsi l=i,h u jeäh hq;= nj fuys § ks¾foaY lruq'
m%uqL mo: mq[a[" mdm" ®dk yd l=i,
50
BUSL-NC-2013- 018
Inner Peace of Individual for Building World Peace
Ven. Dr. Moragollagama Uparathana1
Inner peace or peace of mind according to Buddhism refers to a state of being
mentally and spiritually at peace and being endowed with enough understanding of
reality to keep oneself steadfast and calm in the face of conflicts, problems, scarcities
and hardships. Peace of mind is particularly associated with bliss, happiness, serenity,
calmness and contentment. The ultimate peace of mind, according to Buddhism, is
enlightenment.
Sufferings, problems, worries, stress, unhappiness, anxiety and all other detrimental
mental states overwhelm the mind. When the mind responds to difficulties and
problems with peacefulness those unhealthy states would not be problems for us.
Problems arise only if we respond to them with a negative state of mind.
The mind overwhelmed by the noxious trio – greed, hatred and delusion leads to
uncontrolled insatiable desire for material comforts, wealth, power or fame at the
stake of others‟ lives. Such individuals with deluded mental states beleaguered by
avarice, egoism, conceit, pride and immorality destroy their inner peace and engulf
peace of individuals, families, ethnic groups, nations and eventually the peace of the
whole of humanity.
Individuals endowed with loving-kindness, compassion, altruistic acts, understanding,
contentment etc. inculcate inner peace in them and through suppressed greed, hatred
and delusion alleviate others‟ sufferings. Such individuals work towards the
realization of establishing inner peace in daily life and simultaneously contribute to
the realization of the peace of the world.
Hence, the prime purpose of this paper is to expose how inner peace is attained and
how inner peace of individual brings about peace in family life, community life
(especially: social, cultural, political and religious) and ultimately genuine peace in
world.
Keywords: mind, inner peace, noxious –trio, community life
1
Senior Lecturer, Buddhist & Pāli University, Homagama.
51
BUSL-NC-2013- 019
Mettā (in Brahmavihāras) vs Ānāpānasati which
Practice is more frequently mentioned in the Pāli canon and why?
Ven.Deranagala.Kusalagnana1
The practice of loving-kindness meditation can lead you directly to the experience of
nibbāna as one progresses in brahma vihāras: that is, the practice of loving- kindness,
compassion, sympathetic joy and equanimity. The Buddha mentioned this type of
meditation more times than he did “Mindfulness of Breathing” meditation. Therefore,
one may understand how important the Buddha thought it was. In modern ways of
counting the words by using “search the word” facility of a software that contain
numerous Pāḷi texts, the word ‘mettā’ exceeds the term ‘ānāpānassati. The term
‘mettā’ appears in one hundred and four texts numbering to three hundred and ninety
two places while the term ‘ānāpānassati’ can be seen only in thirty three texts
numbering to one hundred and nine places. The accusative form, ‘ānāpānasatiṃ’ is
seen only in two texts and in two places whereas the compound ‘mettābhāvanā’
numbers to twenty eight places throughout sixteen texts. The usage ‘ānāpānasati’
(without duplicating the sound s as ‘ssati’) comes to be seen only in one place.
Therefore, if one takes these accounts into consideration, one may understand how
significantly ‘mettā’ is treated in the Pāli literature.
A common myth related to loving kindness meditation is that many teachers won‟t
give thorough attention to loving kindness practice assuming that this practice alone
does not directly lead the meditation practitioner to the experience of the bliss of
nibbāna. They would instruct their students to practice a little bit of loving kindness
meditation accompanied with asubha (repulsiveness of the body) or contemplating on
the qualities of the Buddha (buddhānussati) as an aid to / prior to the main meditation,
that is, more frequently, the „mindfulness of breathing‟ (ānāpānasati) as the object of
meditation. Where does this idea come from?
1
Lecturer, Sri Lanka International Buddhist Academy, Pallekale, Kandy.
52
The commentary says “although one makes efforts to attain nibbāna through loving
kindness practice, even when knowing conditioned dhammas thoroughly, still one is
unable to attain nibbāna. The sub-commentary does not promote the idea of the
commentator but says that mettā practice is conducive to arahatship. What maybe
mentioned in the suttas? Of course, let alone the commentary and the subcommentary, the suttas do mention that the mettā practice is leading to nibbāna.
When loving-kindness meditation is practiced as part of the brahma vihāras, that kind
of practice will take the meditation practitioner to the „liberation from the beautiful‟
(subha vimokkha) that is the fourth jhāna level or beyond- is where the meditation
practitioner experiences deep states of equanimity in which the potentials to the
beautiful states such as the aråpas are developed. Thus, this paper will address the
views of the aṭṭhakathā and the ṭīkā on mettā practice on its relevance to the path
conducive to nibbāna as well.
However, according to the suttas, without trivializing, the priority given to the mettā
practice is greater than that of the Ānāpānasati practice. The suttas like MN 62 The
Mahārāhulovāda Sutta, MN 27 chulahatthipadopama Sutta, MN 48 Kosambhiya
Sutta, MN 77 Mahā Sakuludayī Sutta, SN Mettāsahagata Sutta, AN 3. 65 Kālāma
Sutta, AN 4. 50 Upakkhilesa Sutta, Karaṇīyametta Sutta in Sutta Nipāta and AN. 11.
16 Mettānisaṃsa Sutta bear numerous explanations into this.
Thus, this paper examines the frequency and importance of the practice of loving
kindness meditation while shedding light on the relevance of mettā bhāvanā towards
the path conducive to nibbāna as recorded in the Pāli canon.
Keywords: Mettā, Ānāpānassati, Brahma vihāras, Nibbāna
53
BUSL-NC-2013- 020
Mettā Bhāvanā – A Popular Method of Meditation in Sri Lanka
Professor Ratna Wijetunge1
My aim in this paper is to examine the significance of mettā bhāvanā and how it
became a popular method of meditation in Sri Lanka today. Further the procedure of
developing it for creating a disciplined and peaceful society which will be free from
conflicts, fear and anxiety too will be discussed. Mettā bhāvanā was practiced in Sri
Lanka during the past and it has become one of the popular practices of Buddhist
meditation in the island. Buddhist monks include Metta Sutta as one of the sutras in
their regular Paritta chanting. Mettā Bhāvanā has been fully explained by the Elder
Buddhaghosa in his book Visuddhi Magga. Accordingly The practitioner must first
develop mettā continuously up on oneself. Then, it should be developed towards a
very good friend, a neutral person and an enemy. There after the Mettā should be
cultivated in twenty two ways as explained in Paţisambhidā Magga. These twenty
two ways are divided into three main categories as follows: five ways of unspecified
perversion (anodhiso pharaņā mettā), seven ways of specified perversion (odhiso
pharaņā mettā četovimutti) and ten ways of directional perversion (disā
pharaņāmettā). Its superiority is indicated in Dhammasaŋgaņippakaraňa too.
According to this text Mettā bhāvanā is a wholesome root associated with non-hatred.
It has been said in both Mettasutta and Majjhima Nikāya that the practitioner of mettā
would enter the path to the company of Brahma. The procedure of cultivating Mettā
has been explained in Metta Sutta. In this Sutta the Mettā meditation has been
described in detail by dividing living beings into different categories. The greatness of
Mettā meditation has been explained in the Čunda Kammāra Sutta of Aŋguttara
Nikāya. The merits of Mettā Bhāvanā have been narrated in the Mettānisaŋsa Sutta as
sleeping in comfort (sukhaŋ supati) etc. In conclusion I would like to state that the
governing authorities and citizens in different countries of the world should develop
Mettā if they need to live peacefully without the fear of arms struggles and of death.
Keywords: mettā, conflicts, anxiety, society, impermanent
1
Postgraduate Institute of Pali and Buddhist Studies,University of Kelaniya, Sri Lanka.
54
BUSL-NC-2013- 021
How Can Upādāna Be Released through Vipassanā Meditation?
Ven. Bhikkhuni Anula Devi1
Removing suffering is always the main target of the living beings. The Buddha at last
achieved the cessation of suffering and he declared in his first sermon: “In short, the
Five
Aggregates
affected
by
clinging
are
suffering
/
saṃkhittena
pañcupādānakkhandhā dukkhā. So, dropping clinging/upādāna should be the core of
the Buddhist practice. Here we become very curious about the real meaning or the
state of “clinging/upādāna”. Then through Bhikkhuni Dhammadinnā we can find the
definition about “clinging” in Cùavedalla Sutta: It is whatever desire and lust in
regard to the five aggregates affected by clinging that is the clinging there / pañcasu
upādānakkhandhesu chandarāgo taṃ tattha upādāna. While we are living with our six
sense organs it appears to be impossible because our life is continued by the five
aggregates themselves. Then how can we go beyond all kinds of desire and lust ?
Here is the greatness of vipassana meditation which makes this possible.
Consciousness always arises automatically when it comes into contact with external
objects. Then naturally the rest of the four other aggregates come into existence
simultaneously. Here, we just observe arisen consciousness with the next
consciousness. When the subsequent consciousness as sati deliberately drops the prior
consciousness, then, only at that moment can we be away from desire and lust. This is
the skill in meditation. So in vipassana meditation, the emphasis is put on the
mindfulness of the rising and falling of objects or more exactly, on the appearing and
disappearing of consciousness which will result in the cessation of consciousness.
Key words: Removing suffering, dropping clinging, upādāna, the Five
Aggregates, the core of the Buddhist practice, vipassana, consciousness
1
PhD Candidate, Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri
Lanka.
55
BUSL-NC-2013- 022
The Utility of Buddhist Psycho-Linguistic Therapeutic Techniques
for Counseling
Ven. Kirimetiyawe Dhammasiri1
Language is a sophisticated media of influencing human thoughts from generation to
generation in human history. And language is a sharp tool for shaping the behavioral
patterns of human beings. This research will examine Buddhist approach to
psycholinguistic Therapeutic Techniques in the process of counseling and this study is
based on canonical texts in Buddhism. When we examine the teachings of Buddhism,
it is possible to notice the use of words with double meaning among the Buddha‟s
teachings. The Buddha has used on many occasions double meaning words for the
purpose of counseling people. It is reasonable to say that the double meaning terms or
verbal expressions of the Buddha show some sort of psycholinguistic therapeutic
character.
As an example, the Buddhist psycholinguistic therapeutic treatment techniques can be
seen in the story of Angulimala, Patacara and Kisagotami etc. Three of these
characters were faced with sorrowful situations at the time of Buddha. The Buddha
has used psycholinguistic techniques in order to bring back normalcy to Angulimala's
mentality and others too. The Buddha has frequently used 'psychological metaphors
and double meaning sentences when he needed to bring about understanding
regarding something in the mind of the person he was counseling. For example, the
Buddha asked Kisagotami to bring mustard seed from a house where nobody is dead.
On other occasion, when Angulimala chased after the Buddha yelling at the Buddha to
stop the Buddha, while continuing Buddha's walking, replied that he has stopped
already and retorted 'do not you want to stop? Hearing this, the bandit was puzzled,
because he was asked to stop while he was not walking and because the Buddha said
he has stopped while he was still walking.
1
Probasonary Lecturer, Department of Buddhist Studies and Pali, Bhiksu University of Sri Lanka,
Anuradhapura.
56
When we consider the above stories it is possible to understand the fact that
Buddhism has used a variety of psycholinguistic therapeutic techniques. Taking this
matter into account, this research will expect to examine new avenues of counseling
for clients using psycholinguistic methods.
Keywords: psycho-linguistic-psychotherapy, Buddha, psychology, Angulimala,
metaphors
BUSL-NC-2013- 023
;%smsglh wdrCId lsÍfuys,d jdÑl iïm%odfha Ndú;h l%u ms<sn|
wOHhkhla
jEj, Oïudf,dal ysñ1
mQ¾j ,sÅ; iudcj, f,aLk.; idys;Hhla olakg fkd ,efnk kuqÿ jdÑl idys;H
jYfhka ie,lsh yels oekqï iïNdrhla wd.ñl jYfhka mj;ajd f.kú;a we;' fuys
§ jdÑl iïm%odhg wh;a jQ iqúfYaI l%u oekqu iq/lsj mrmqßka mrmqrg mj;ajdf.k
hdu i|yd Ndú; fldg ;sfí' Ndr;Sh fõo idys;Hh jdfpdaoa.; lsÍu i|yd wejeis
Ys,am l%u n%dyauK weÿrka úiska YsIHhkag mqyqKq lrk ,§' fï i|yd jdlH" mo" l%u"
cgd" ud,d" islaLd" f¾Ld" oajc" okao" r:" >K wd§ jd.a rgd l%u wkq.uKh fldg
we;' nqoaO mßks¾jdKfhka miq Wkajykafiaf.a foaYkd ish,a, talrdYS l<
uydf;rjreka úiska tajd wLKavj yd ksjerÈj È.= l,la wdrCId lsÍug m%n, jd.a
iïm%odhla ìys lrk ,§' Ndr;Sh jdÑl iïm%odfhka wdNdih ,o NdKl kñka
ye¢kajQ fuu mrmqr fõoh lg mdvfuys m%ùKhka jQ .Km;skag iu l< yels h'
fuu m¾fhaIKfha wruqK jQfha jdÑl iïm%odhla ;=< nqoaO foaYkdj Y;j¾I
.Kkdjla iq/lsj mj;ajd .ekSu i|yd wkq.ukh lrk ,o tu oekqu ixúOdk
Ys,aml%u úuid ne,Suhs'
hï oekqula ,sÅ;j fyda jdÑlj fyda mj;ajd .ekSu" wdrCId lsÍu yd jHdma;
lsÍu oekqu ixúOdkh lsÍu hkqfjka kQ;k oekqu l<ukdlrejka úiska y÷kajd
;sfí' nqÿka jykafiaf.a foaYkd jdÑl iïm%odh ;=< ksjerÈ l%u Ndú; lrñka
mj;ajdf.k hk ,o wdldrh ;%smsglh yd wgqjd weiqßka fy<s l< yels h' ta wkqj
oekqu j¾.SlrKh lsÍu yd .%ka: úoHd;aul úia;r wkqj bÈßm;a lsÍu ms<sn| wdo¾Y
1
fcHIaG lÓldpd¾h" iudc úoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h"
wkqrdOmqr'
57
m%dfhda.slj f,djg fmkajd § ;sfí' ;%smsgld.; j¾.SlrKh yd iQ;% wdlD;sfha olakg
,efnk .%ka: ú{dmk ,CIK fuys § uekúka úuik ,§' fuu oekqu ixúOdk
Wml%u ksid iQ;% lgmdvï lsÍug yd u;l ;nd .ekSug jvd myiq úh'
iQ;%j,
olakg ,efnk mqkrela; l%uh ksid tys wka;¾.;h .s,syS hd fkd § wLKavj tajd
iÊCOdhkfhka mj;ajd .ekSug yelshdj we;s úh' úYd, iQ;% ixLHdjla iys;
;%smsglh wka;¾.;fha lsisÿ fjkila fkdjk f,i §¾> ld,hla wdrCId lsÍfï
wNsfhda.h Y%djlhka úiska oekqu ixúOdk Wml%u Ndú; fldg úi|d .;a nj meyeÈ,s
fõ'
fuu wOHhkfha § ;%smsgld.; j¾.SlrKh" iQ;%j, wdlD;sh ,CIK" NdKl iïm%odh
yd jdÑl iïm%odfha oekqu ms<sn| úuid n,k ,§' jdÑl iïm%odh ;=< oekqu mj;ajd
f.khdfï § jeo.;a hehs i,lkq ,nk merKs yd kQ;k l%u ;%smsglh yd wgqjd
weiqßka ;rula ÿrg y÷kd .; yels j ;sfí' fõoh fuka fkdj ;%smsglh jdfpdoa.;
lrk l%u fyda rgd meyeÈ,sj y÷kd .; fkdyels ùu n,j;a wvqjls'
m%uqL mo( oekqu" l<ukdlrKh" ;%smsgl ixúOdkh
BUSL-NC-2013- 024
Need for a Stable System to Study Tipiṭaka in Pirivena Education
Ven. Kirama Wimalatissa1
The entire Buddhist doctrine which has been preserved by Thervāda Buddhist monks
over 2557 years comprised in Pāli tipiṭaka. It is said that the tipiṭaka has been
continued by Bhānaka traditions through learn by heart until it was written down. The
primary objective of them is not limited to just preserve the tipiṭaka but also study the
tipiṭaka in depth. Those who want a profound knowledge about Buddhism should
study tipiṭaka but at present in Pivriven education system, there is no a systematic
method to study tipiṭaka for monks. The text books of Buddhism which have been
recommended by Ministry of Education for Pirivena, just only touch surface of
Buddhism. Not only primary education but in secondary education, at least even in
the university education systems, there does not have a proper method to study Pāli
1
Probationary Lecturer, Department of Buddhist Studies & Pali, Bhiksu University of Sri Lanka,
Anuradhapura.
58
tipiṭaka. As a consequence of this, the knowledge of Buddhist texts is decreasing ever
than before among the Buddhist monks.
At present, there are many threats for Buddhism in the country. Other religious sects
invade our culture while some groups of sects who claim as Buddhists distort
Buddhist doctrine. Some group of monks reject a part of tipiṭaka and some lay people
appear as the Buddhas. According to such a scenario, up-and-coming young Buddhist
monks' knowledge must be improved by using basic Buddhist scriptures. Thereafter,
they will learn how to response to opposite views that are against Buddhism.
Therefore, Monks' education system must be re-scheduled and priority should be
given to Buddhism and Pāli language in Piriven Education and University education.
Although it has new tendency to learn Buddhism in the world there are only few
scholars who have gained enough qualifications to propagate Dhamma in the world. If
we maintain conscious methods to study Buddhism in primary and secondary
education system for monks, it will be the best means to learn Buddhism and Sri
Lanka will be the fertile land for the diffusion of Buddhism to the world.
Keywords: Education, System, tipiṭaka , threats, Pirivena, pali.
BUSL-NC-2013- 025
Empowering of Traditional Monastic Schools in Sri Lanka
Ven. Dr. Kanumuldeniye Chandasoma1
It is heard from every nook and corner of the Island that Mother tongue „Sinhala‟ has
been deteriorated due to lack of language proficiency. This is not only the case with
the Mother tongue but even our sacred languages such as Pali and Sanskrit have been
neglected from further learning. Hence, language competency to be grasped in the
traditional way has been forgotten. It should be stated that our traditional educational
system nurture students with deep knowledge of languages.
1
Senior Lecturer in Sanskrit, Bhiksu University of Sri Lanka, Anuradhapura.
59
The languages Pali and Sanskrit are considered to be the mother languages of Sinhala.
Pali is especially taught and learnt for understanding of Buddhism since ancient time
in Sri Lanka. In the same way, Sanskrit has been incorporated in the curriculum of
traditional Monastic Institutes to produce a learned scholar. It is mainly expected to
give a deep knowledge on Buddhist Philosophy and culture and at the same time
reader is able to learn proper spelling and pronunciation of words. Meanwhile,
learners‟ vocabulary was high and exalted. Considering Sanskrit, there is a set of
books called „A Collection of Temple Books‟ that was written in Sanskrit. To name
few of them,
Buddhagadya and Sakaskada
Nāmāśta śatakam
Nawarathna
Bhaktiśatakam or Bauddhaśatakam
Anuruddha śatakam
Sūrya śatakam etc.
The main objective of this research is to investigate the present-day Sanskrit
curriculum of the monastic schools and how far student is successful in grasping the
language ability. Again, as Theravada Buddhist country, Sri Lanka should nourish
Sanskrit curriculum to receive a deep knowledge on languages.
Keywords: Sanskrit, Pali, curriculum, monastic Institutes, Tradition
60
BUSL-NC-2013- 026
Impact of Disrobing of Buddhist Monks on Buddhist Education in
Sri Lanka
D.N. Aloysius1
Today, it is a common scene that many Buddhist monks disrobe and go back to their
parents or villages due to their personal and other matters. This number rapidly
increases and approximately 1000 Buddhist monks leave the order annually. This is a
big loss for the country as far as Buddhism is concerned. It is, therefore, very
significant to investigate the issue of disrobing of the Buddhist monks in Sri Lanka,
which adversely affects the Buddhist education. The objective of the present study is
to find out the salient facts regarding the prevalent problem so that the responsible
people will be able to initiate appropriate measures to overcome the issue, which will
most probably result in adverse effects in the future. The methodology used in the
present study was as follows. Interviews, discussions and observations were the tools
used for collecting primary data whereas the articles published in journals, magazines,
newspapers and websites were used for collecting secondary data. It was revealed
through the study that many disrobed monks were found to be in poor families, whose
parents underwent abject poverty and sufferings. Some of their mothers have gone to
the Middle East countries as housewives. Some of their fathers were found to be
masons, carpenters, drivers, labourers, barbers and those who were involved in minor
jobs. In addition to this, some monks disrobe due to the love affairs, which they had
developed while they remained as Bhikkus. And the third reason for the issue is that
they were highly dominated by their high priests and senior monks in the temple. The
fourth reason is that unqualified monks ordain the young Bhikkus. If the above issues
can be solved, the present trend for Buddhist monks to disrobe will stop to some
extent.
Keywords: Buddhist monks, disrobing, adverse effects
1
Lecturer in English, Faculty of Social Sciences and Humanities, Rajarata University of Sri Lanka,
Mihintale
61
BUSL-NC-2013- 027
How to Develop the Ability of Learning English among the Pirivena
Students?
Ven. Galle Dhamminda1
In the pirivena sector, some students are not concerned about their inborntalents.
Traditionally though they have the ability for rote learning sometimes they only
practisefor Pali, Sanskrit and Tipiţaka studies. Here we want to generate those skills
and convert them into the improvement of English knowledge and integrate with
„speakingability‟. Speaking English is one of practical methods which is helpful for
thedevelopment of language skills. How can we practise English during the study
hours? We can use simple vocabulary and conversations. No need to depend on
difficult grammatical components. Firstly, the novices should be made to practisewith
short and interesting conversations to encourage the language ability by the teachers.
Here we introduce some relevant dialogues which tally with the monastic education
and integrate them with writing, reading, listening and speaking. Objectives of the
research would be follows:
01. Improving selected students‟ listening and speaking ability.
02. Introducingeveryday conversations, diagrams, picture descriptions and word
finding whichcan be practised and,
03. Learning of English with special reference to the monastic practices.
In this research we do not completely depend onprimary pirivena English text books,
and my own creative workalso will be used as the practical guides according to the
context.
Findingand improving the potentialof thepirivena students would be beneficial to
handle the English language easily and they can integrate them with reading, listening
and writing skills too.
Our neophytes do not have enough opportunities to learn and practise English. They
learn English amidst many difficulties. This methodology of practicemayguide them
to speak English easily.
Keywords: ‘Speaking’ ability, everyday conversations, pirivena students, monastic
education
1
Assistant Lecturer, Department of Pali and Buddhist Studies, University of Peradeniya, Sri Lanka.
62
BUSL-NC-2013- 028
Sinhalese Old Age and the Dimensions of Religiosity
Jayaprasad Welgama1
Propensity to wards religion is a commonly observed reality in old age. Old people
think religion is more important to their lives than young people do (Atchley 1980).
Religion is a broad, pervasive and multi-dimensional phenomenon. Enhanced levels
of religiosity in old age may be due to a number of reasons. Religion in old age can be
a mechanism by which elders retain their losing social interaction, physical and
psychological integrity.
This study examines different levels of religious engagement among elderly
pertaining to diverse aspects of religiosity while positioning their religious practice in
the debate of great and little traditions of Buddhism (Obeyesekere(1983). Temple
attendance, collective rituals, prayers, religious belief, religious knowledge and
spiritual exercise are the different aspects of religion examined. Qualitative interview
and structured questionnaire (N= 400) were the methods of data collection employed.
Research used both quantitative and qualitative techniques.
Research was carried out in five cultural- ecological zones namely urban, semi-urban,
estates, traditional village and colonized schemes. The Accordingly, sample
represented the districts of Colombo, Kalutara, and Ratnapura of Sri Lanka.
Overwhelmingly high majority of elders engaged in religious behavior such as temple
attendance, prayers and other collective rituals while the proportions of elders abide
by the core doctrinal elements of Buddhist great tradition remains relatively low.
Belief and meaning elderly associate with their religious practices vary over a wide
range of experience. Female elders are more religious in comparison. More of urban
and semi-urban elders are sensitive to the ideals of Theravādha Buddhism.
Keywords: religion, old age, social interaction, cultural- ecological zones
1
Department of Social Sciences, Sabaragamuwa University of Sri Lanka.
63
BUSL-NC-2013- 029
iíndij iQ;%d.; wêjdikd myd;ín yd mßjÊckd myd;ín i`oyd
wdhq¾fõod.; ioajD;a;h n,mEfõ o@
lr`of.d,af,a fidaNs; ysñ1
wdhq¾fõoh jQl,S mqoa.,hdf.a ldhsl fukau udkisl iqjh we;s lr,Su i`oyd ìys
jQjls' t;=<ska mqoa., iajia:;dj wdrËd fldg hymeje;au we;s lr,kqfhaa b`ÿrka
oukh i`oyd wjYH ud¾f.damfoaYl;ajh o iemhSfuks' nqoaO foaYkd.; iQ;%
O¾uhkays§ o ldhsl yd udkisl iqjh wdrËd lr.ksñka hym;a f,i Ôj;a jk
wdldrh;a t;=<ska wOHd;añl ÈhqKj
q we;s lrf.k mru ksIaGdj jQ ksjka
idOkh
lrk whqre;a úia;r lrhs'
wdhq¾fõod.; ioajD;a;h" iajia:;dj yd b`ÿrka oukh hk fo wxYfhysu idOkhg
bjy,a jk lreKq f.kyer olajkafka j¾.SlrKh fkdfldg fmdÿ ldrKhka
jYfhks' nqÿrcdKka jykafia iíndij iQ;% O¾u foaYkfha§ zzuyfKks" f;dmg ish¨
wdY%jhkaf.a
ixjr
ldrKh^wkqmamdo
fya;=j&
foaYkd
lrkafkñZZ^iíndijixjrmßhdhx fjd NsCLfj foisiaidñ& hkqfjka wdY%j m%ydKh
i`oyd wjYH ldrKd y;la olajñka wêjdikd myd;ín^bjiSfuka ÿre l<hq;= wdY%j&
yd mßjÊckd myd;ín^neyer lsÍfuka ÿre l<hq;+ wdY%j& hk wx. oajh hgf;a wdY%j
m%ydKh i`oyd wjYH lreKq rdYshla f.kyer olaj;s' ;;a ldrKd wdhq¾fõod.;
ioajD;a;h ;=< olakg we;s lreKq rdYshla yd ioDY;dfjka hqla;h'
wdhq¾fõoh nqoaO ld,hg fmr isgu j¾Okh jQjla nj úh;a u;hhs' tksid tys
wka;¾.; lreKqj, jeo.;a wxYhka nqÿrcdKka jykafia o ks¾jdK.dó mámodjg
WÑ; mßÈ ;u foaYkhka i`oyd mdol lr .;a;dg iel ke;' fuu m¾fhaIK
m;%sldfjka W;aiql jkqfha wdhq¾fõod.; ioajD;a;fhys yd iíndij iQ;%fhys olakg
,efnk ioDY;dfjka hq;a lreKq ms<sn`o úuid ne,Su yd iajia:;dj /lf.k ú>d;
mß<dyfhka f;drj Ôj;aùug tlS lreKq Wmfhda.S lr.kakd wdldrh ms<sn`oj
fukau th ks¾jdK.dó mámodj i`oyd bjy,a jkafka flfiao hkak ms<sn`o
nqÿrcdKka jykafiaf.a ud¾f.damfoaYl;ajh ms<sn`oj o úuid ne,Su i`oyd;ah'
m%uqL mo( ioajD;a;h" iajia:;dj" wêjdikd myd;ín" mßjÊckd myd;ín"
ks¾jdK.dó mámodj
1
iydh lÓldpd¾h" iïNdjH NdId wxYh" fmardfoKsh úYajúoHd,h"
64
BUSL-NC-2013- 030
An Analytical Study of the Mindfulness in the Suttanta Pitaka
1
Dr.W.M.S.K.Wijesundara
Numerous practical instruction are scattered in the Suttanta Pitaka to achieve the final
goal of Nibbāna. Among them respiration mindfulness concentration (Ānāpānasati)
occupies the most prominent and significant place. This has been widely practiced by
the Buddhists throughout history. As a result, the original words of the Buddha on this
subject have been subjected to various interpretations in the hands of ancient as well
as later commentators who are meditation teachers of various Buddhist traditions all
over the world. Hence, a careful analysis of the words of the Buddha on this subject,
keeping in mind the spirit of the Buddha‟s teachings, is timely and of great relevance.
The
interpretations
of
key
terms
such
as
parimukham,
passambhayaṃ
kāyasaṃskāraṃ etc. in the description of this mode of meditation mainly in the
Ānāpānasati Sutta of the Majjhima Nikāya are to be researched with close reference
to the Visuddhimagga commentary. Moreover, crucial to an understanding of the
prime significance of respiration mindfulness on reading concentration is how the
Four basses of mindfulness (Cattāro Satipaṭṭānaā), viz. the contemplation of the
body, of feeling, of mind, and of mind objects fall under ānāpānasati.
It seems that the Buddha preferred this mode of meditation to others due to its
peculiar qualities which are to be realized directly as well as by reading between the
lines of the relevant Suttas. For example, once, when the monks failed to grasp
correctly the practice of foul meditation, the Buddha described in detail how to
practice respiration mindfulness on reading concentration and listed its numerous
benefits. (Vinaya, Suttavibhanga – Pārājikā III) Further, it would be rather interesting
to note how this simple breathing in and out clears the way for the realization of
impermanence, suffering, and the status of „no-soul‟ (Tilakkhana) and when practiced
in a particular way leads to liberation.
The Buddha has elaborted the gradual spiritual development of the practitioner of
respiration mindfulness on reading concentration. At its last phase, when fully
concentrating on respiration, the practitioner is able to realize the seven enlightenment
1
Senior Lecturer, Department of Classical Language, University of Peradeniya, Sri Lanka.
65
factors (Satta Bojhjangas) by removing the ten kinds of knowledge obstacles
(Dasasaṃyojanas). this description reminds one of the several stages of this physical
and mental development described by the Buddha of which the early stages are not
spiritual but worldly. For instance, one should begin first with four basses of
mindfulness (Kāyānupassanā) and should practice in a sequential order. Thus, this
mode of meditation is relevant and can be practiced by anyone even today more easily
than any other mode of meditation preached by the Buddha.
Keywords: Parimukhaṃ, Passaṃbhayaṃ Kāyasamskāraṃ, Sattāro Satipaṭṭnā,
Tilakkhana, Satta Bojhjangas, Dasasamyojanas, Kāyānupassanā
BUSL-NC-2013- 031
nqoaO pß;h weiqßka .uH jk kdhl;ajh( kdhl;ajh i|yd iuia;
moaO;s m%fõYh
uydpd¾h fyauka; fldaÜgj;a;1
kdhl;aj hkq nyq ks¾jdÖ" nyq udkS ixl,amhls' ta ksidfjka úúOdldr jQ
ks¾jpkhka iy kHdhka kdhl;ajh i|yd ixj¾Okh ù we;' fulS fndfyda ixl,am
ixj¾Okh lr we;af;a;a" kHdhka ks¾udKh lr we;af;a;a ngysr mdßißl yd p¾hd
rgdjka mokaï lrf.kh' kdhl;ajh i|yd m<uqjrg bÈßm;a l< woyi jQ .;s
,CIK kHdh;a" bka miq p¾hd;aul msúiqu;a" wjia:dkql+, msúiqu;a m%Odk jYfhka
bÈßm;a l< w;r tajd ;=< úúOdldr wdlD;s iy kHdhka ±l.; yels fõ' óg wu;rj
fm!reI;aj kdhl;ajh" mßj¾;S kdhl;ajh" .kqfokq kdhl;ajh iy ¥ro¾YS
kdhl;ajh wdod< úl,am kHdhka ngysr l<ukdlrK idys;Hfha § ixj¾Okh lr
we;' fulS kdhl;aj kHdhka ish,a, cks;jkqfha ta ta ikao¾Nh ;=< kdhl;ajfha
yeisÍu
mokï
lrf.kh'
fufia
ixj¾Okh
jQ
kdhl;aj
kHdhka
ish,a,
ld,dkqrEmj úl,amhka f,ig ixj¾Okh jq kHdhka yd wdlD;Ska fõ' fuu ish,q
kHdhka kdhl;ajh ks¾jpkh lsÍug Yla;u
s ;a mokula imhkafka o hkak
.eg¿jls' kdhl;ajh ms<sn| ngysr kHdhka yd tu kHdhka ixj¾Okh jQ wdldrh
fn!oaO idys;Hfha tk nqoaO pß;h weiqßka úu¾Ykh lsÍfï l%ufõoh fuu
wOHhkh i|yd Ndú; lr we;s w;r ta i|yd ngysr l<ukdlrK idys;H .%ka: yd
1
udkj iïm;a l<ukdlrK wOHhkdxYh" l<ukdlrK wOHhk yd jdKsc úoHd mSGh"
Y%S chj¾Okmqr úYajúoHd,h'
66
nqoaO pß;h úu¾Ikh lrkq ,nk w;S; yd j¾;udk .%ka: Ndú; lrkq ,eîh' ta
wkqj kdhl;ajh i|yd kj Wm - moaO;s y;rla yÿkd.; yelsh' tu Wm - moaO;s
jkqfha ¥ro¾Ykh" wkq.dñlhka" N+ñldjka iy fm!reI;aj yd .;s ,CIKhkah'
kdhl;ajh hkq fulS Wm - moaO;s y;r l%shd;uljk wdldrh jk w;r tu.ska
uekúka kdhl;ajh ks¾jpkh lsÍug yelsfõ' fuu kj kdhl;aj kHdh iuia;
moaO;s m%fõYh f,ig yeÈkaúh yelsh'
m%uqL mo( kdhl;ajh" ¥ro¾Ykh" wkq.dñlhka" N+ñldjka" fm!reI;aj yd .;s ,CIK
BUSL-NC-2013- 032
The Linguistic Importance in the Sequence of Chapters in the
Bālavatāra Depends
Ven. Boralande Dhammaratana1
The Bālāvatāra of Ven. Dhammakitti, is most extensively used as a pāli grammar in
Sri Lanka because it is the best manual so far produced on the Kaccayana
grammatical system. In this research paper my intention is to propose a linguistic
approach about sequence of chapters in the Bālāvatāra. As last stanza point out the
chapters of the
Bālāvatāra are : Sandhi (Combination), Nāma (Noun), Samāsa
(Compound), Taddhita (Second derivative), Akhyāta (Verb), Kitaka (Primary
derivative) and Kāraka (Sintax).
Phonology, morphology and syntax are the basic linguistic concepts of the language.
Phonology concerns with the systematic organization of sound in the language.
Morphology is the study of the formation, analysis, description of words and the term
syntax is used to refer directly to the rules and principles of the sentence structure.
In the Bālāvatāra, Sandhi the first chapter is concerned to phonology of the language.
In addition, the Chapters of nāma, samāsa, taddhita, akhyāta and kitaka deal with
morphology of the language. These chapters together discuss: Noun and Verb. Here
Nāma, Samāsa and taddhita can be categorized as noun, as well as verb includes
1
M.phil Candidate, Department of Pali & Buddhist Studies, University of Peradeniya.
67
chapters of akhyāta and kitaka. Kāraka denotes the syntax of the language. All eight
chapters in the Bālāvatāra then cover these three linguistic concepts. Therefore, the
Balavatara can be considered as a linguistic explanation of the language.
Keywords: Bālāvatāra, Phonology, mophology, syntax, kaccāyana
BUSL-NC-2013- 033
md,s wËr ud,dj ;=< ks.a.yS;fhys ia:dkh ms<sn| úu¾Ykhla
weyef,afmd, uyskao ysñ1
ks.a.yS; hk jpkh md,s NdIdjg wdfõKsl mohls' tys uq,au Ndú;h
iuka;mdidÈld úkh wÜGl:dfõ oS yuqqfõ' md,s jHdlrK .%ka:j,oS th nyq,j
Ndú;hg meñK we;' iqm%lg md,s jHdlrK lD;shla jk nd,dj;drfhys ks.a.yS;h
wx f,i y÷kajd we;' th ;ksj Wiqreúh fkdyels" iajrhla weiqre lrf.k msysgk"
is¿ñKla wdldrfhka wCIrhl uqÿfkys fhfok nj jeä ÿrg;a tys oelafõ' tys
wjidk woyi ixialD;fhys ìkaÿ ,shk wdldrh wkqj olajk ,oaols' lrK ia:dkh
w;yer WÉpdrKh jk fyhska fyda y%iaj iajrhla weiqßka WÉpdrKh jk fyhska
ks.a.yS; hk kduh fhfok nj rEmisoaêfha u;h hs' fud.a.,a,dhk jHdlrKfhys
ks.a.yS;h zìkaÿjZ jYfhka oelafõ' ixialD; jHdlrK iïm%odh wkqiajdr hk ku
fï i|yd fhdodf.k ;sfí'
wCIr ud,dj ;=< ks.a.yS;h ia:dk.;j we;af;a iajr jH[ck folg miqj h' ta
wkqj th iajr jH[ack folska úhqla; jQ wCIrhla o@ hk .eg¨j u;= l< yelsh'
ks.a.yS;h fyda ìkaÿj ms<sn|j miqld,Sk jd.afõoSkaf.a u; o wdY%h lrñka tu
.eg¨j kej; idlÉPd lsÍu fuu m¾fhaIK m;%sldfõ wruqKhs' fuys ,d md,s
jHdlrK iïm%odh ;=fkys m%uqL lD;s yd ;okq.; àld wdÈh o ixialD; jHdlrKfha
uQ,sl lD;s o kQ;k jd.afõoSkaf.a lD;s o iómj wdY%h flßK'
uq,ajrg R.afõo m%d;sYdLHh wkqiajdrfha iajr;ajh yd jH[ack;ajh ie,ls,a,g
f.k we;' md,s jHdlrK iïm%odhhka ks.a.yS;fha iajrdkq.;;ajh fndfyda fia
idlÉPdjg f.k ;sfí' wCIrud,dj ;=< ia:dk.; lsÍfï oS ks.a.yS;h jH[ackj,ska
miq j oelaùu md,s jHdlrK{hkaf.a isß;ù we;'
m%uqL mo( wCIr" ks.a.yS;h" iajr;ajh" jH[ack;ajh" lrK
1
Wmdê wfmaËl" f;jk jir, md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYaj úoHd,h'
68
BUSL-NC-2013- 034
ixialD; NdId idys;Hh fmdaIKh úIfhys w;S; ,dxflah .sys-meúÈ
úoaj;=kaf.a odhl;ajh
mkduqf¾ iq.;isß ysñ1
fmrÈ. idys;Hd.; fndfyda l,djkays yd od¾Yksl úIhkays kscìu Ndr;h hs' w;S;
ñksidf.a wNHka;r ffp;isl Odrdjka f,dalhdg iïfm%aIKh l< udOHh
jQfha
ffjÈl" ud.ë yd ixialD; wdÈ NdId h' ;oa NdId udOHfhka ìys jQ ks¾udK úúO
fCIa;% Tiafia úys§ mj;shs' l,dj" foaYmd,kh" wd¾Ólh" ffjoH úoHdj yd fcHda;sIh
hkq bka lsysmhls' N+f.da,Sh jYfhka Y%S ,xldj bkaÈhdjg ióm j msysgd we;' tneúka
wdl%uK" ixl%uK wdÈ l%fudamdhka yryd bka§h m%jK;d yd ks¾udK ,xldfõ iEu
wxYhla flfrys u n,mEfõ h' ,dxflah úoaj;ayq w;S;fha isg u NdId idys;H
fmdaIKh úIfhys idOkSh odhl;ajhla iemhQy' ta i|yd Ndú; NdId udOHh jQfha
isxy," md,s yd ixialD;h hs' fuys oS w;S; ,dxflah .sys meúÈ úoaj;=ka ixialD; NdId
idys;Hh fmdaIKh úIfhys ±la jQ odhl;ajh úuiSug ,la flf¾'
fuu m¾fhaIKh i|yd m%d:ñl yd oaù;Shsl uQ,dY%h Ndú; flf¾' m%dudKsl úoaj;=ka
iu. lrkq ,nk iïuqL idlÉPd o fuu wOHhkh i|yd fhdod .ekSug wfmaCIs; h'
w;S; ,dxflah .sys-meúÈ úoaj;=ka úiska ixialD; NdIdj uekúka Ndú; fldg úúO
ks¾udK idys;H f,daalhg odhdo lrkq ,en we;' tajd úIh m:h úúO;a;ajhla we;'
idys;Hh" Pkaoia yd w,xldr Ydia;%h" ffjoH Ydia;%h" jHdlrK" o¾Ykh hkq bka
iuyrls' we;eï ks¾udKlrejka ixialD; ñY% isxy, lD;s rpkd lrkq ,en ;sfí' fï
wkqj w;S; ,xldfõ .sys-meúÈ úoaj;=ka ixialD; NdIdj uekúka Ndú; lrñka úYsIag
ks¾udK idys;H f,dalhg odhdo lr we;s neõ fmfkhs'
m%uqL mo( Ndr;h" ixialD;" ks¾udK
1
ksnkaOl" NdId yd ixialD;sl wOHhkdxYh" YS% chj¾Okmqr úYajúoHd,h'
69
BUSL-NC-2013- 035
› ,xldfõ f:rjdo nqÿoyu ia:dms; lsrSfuys,d
fou< NdIdfõ Wmfhda.s;djh
mQcH ksú;s., iqñ;a; ysñ1
2
iqks,a wdßhr;ak
› ,xldfj f:rjdoS nqÿoyu ia:dms; jQfha uyskaod.ukfha m%;sM,hla f,isks'
oSmjHdma;j nqÿoyu me;sr ;snqk o jßkajr we;s jQ mri;+re wl%uK ksid kQ;kfha
nqÿ oyu ol+fKa isxy, fn!oaO uyd iudchg muKla isudù we;' bkaÈhdfõ úúO
NdIdjka l:dlrk ck lKavdhï fndfyduhls' tfy;a ixialD;sl jYfhka Tjqka tla
yQhlska ne£ we;' › ,xldj nyq ydIslh" nyq wd.ñlh ta u; f.dv ke.=Kq nyq
ixialD;sl miqìula ks¾udKh ù ;sfí' ksrka;rfhka u cd;sl;ajh yd ixialD;sl
miqìu mdol lr.ksñka › ,dxlSh cd;shla f,i tlaj úisSulg jvd fjka fjka ù
ðj;aùug ork m%hka;h ;Sj% fjñka mj;s' th lsishï m%udKhlg fyda wju lsÍug
kï › ,xldfõ W;=re m<df;a nqÿoyu ia:dms; lsÍfï j.lSu NslaIqka jykafia fj;
mejÍ we;¡ ;sia jirl l=ßre hqoaOh ksud ù ;=ka jirla o .; ù we;' kej; tjka jq
miqìula lsisodl › ,xld forK ;=< we;s fkdúh hq;+h' ta i|yd jQ miqìula
ks¾udKh lsrSu ld,Sk jq wjYH;djls¡' ta i|yd jQ fuj,u jkafka NdIdjhs'
úfYaIfhka fou< NdIdj fn!oaO NslaIqj fj; W.kajd O¾u m%pdrh lsÍfï ldhH_hg
fhduqúh hq;+h¡ fou< NdId wOHdmkkh u.ska fou< ckhdf.a is;=ï me;=ï muKla
fkdj Tjqkaf.a ixialD;sh yd wNs,dIhka uekúka .%yKh lr.; yels jka fkah¡ t
;=<ska W;=re m%foaYfha f:rjdo nqÿoyu ia:dms; lsÍug yels miqìula ks¾udKh lr
.; yels jkq we;¡ nyq NdIsl iudchla ;=< ixialD;sl yd wd.ñl jYfhka tla ck
lKavdhula ks¾udKh lsÍfï wNsfhda.h y÷kdf.k f:rjdo nqÿoyu fou< NdId
udOH u.ska ia:dms; lsÍfï yelshdj .ek fidhd ne,sh hq;=h¡
,xldj ;=< ls;=Kq iiqk ol=Kq m%foaYhg WÑ;j isxy, yd fou< niskq;a W;=re
m%foaYfha yskaÿ ixialD;sl wdNdih ,nñka fou< niskq;a fmdaIKh fjñka mj;S¡
ol=Kq bkaÈhdfõ nqÿoyu ia:dmkh ù ;snqK njg losu ksoiqkls uKsfïL,dhs iy
l=Kav,flaIs .%ka:' fï .%ka:oajhu fou< udOHfhka m< jq tajd f,i .sksh yelsh¡
fou< fn!oaO wOHdmk yd ikaksfõokh fmdÿ ckhd w;rg f.k hd hq;=h¡ ta u.ska
f:arjdo nqÿoyu m%p,s; lsÍug wjYH há;, myiqlï ks¾udKh fõ¡ fou< yskaÿ
oyu;a isxy, nqÿoyu;a w;r fndfyda iudklï we;s ksid .eáulska f;drj ia:dms;
lsÍfï yelshdj ;sìu úfYaI;ajhla f,i ie,lsh hq;=h¡ fï lreKq ie,ls,a,g .;a
l, W;=re m<df;a f:rjdo nqÿoyu ia:dms; lsÍfï uq,a., jkafka fou, NdId
wOHdmkh isxy, fn!oaOhka yd NsCIQka w;r m%p,s; lrùuh¡s
fuu Ydia;S%h mfhH_IKh ;=<ska fidhd n,kakg W;aidy lrkafka ;sia jirl Ydm
,;a hqoaOhlska miq tlai;a YS% ,dxlSh foaYhl W;=re fldK;a" ol=Kq fldK;a tldnoaO
lsÍug w;HjYH lrk idOlhka .Kkdjls' tys ld,Sk yd cd;sl jYfhka wñ,
1
fcHIaG lÓldpdhH_" NdId wOHhkdxYh" YS% ,xld NsCIq úYaj úoHd,h" wkqrdOmqr'
NdIk yd NdId mßj¾;l - W;=re m<d;a iNdj" ndysr lÓldpdhH_ - cd;sl wOHdmk
wdh;kh'
2
70
jákdlula we;' fuu mfhH_IKh i|yd Ydia;S%h .%ka: mßYS,kh fukau fCIa;%
wOHhkhla o lsÍug wfmaCId flf¾'
m%uqL mo( YS% ,xldj" isxy," fou<" fn!oaO" yskaÿ'
BUSL-NC-2013- 036
Bhāsā Atthe Bhāvito Pāli Saddo : Attano Mati
Ven. Dr. M. Wijithadhamma1
Bhāsā atthe bhāvitassa Pāli saddassa nippatti anekākārena vivaritā bahūhi
paṇḍitavarehi gata-saṃvaccharesu. Ekacce muddhaja lakārena ca tadaññe dantaja
lakārena ca saddhiṃ Pāḷīti vā Pālīti vā etaṃ saddaṃ yojenti. Majjhimanikāyaṭṭhakathā
Ṭīkāya āgatanayena Pa āḷīti saddadvatato Pāḷi saddo nippanno. Bhāratadesajo
Bhikkhu Jagadīso Kassapasso Pāli saddassa porāṇatamaṃ rūpaṃ Pariyāya saddato
labbhatīti vadati. So Theravaro Asoka mahārañño Bhābrū nāma silālekhanato ‘etāni
bhaṃte dhaṃmapaliyāyāni ichāmi’ iccādini nidassanāni uddharitvā dassito‟tthi. R.
Siddhattho nāma Sirilaṅkiko paṇḍito mahātthero Sakkatabhāsāya „Pāṭha‟ saddato
„Pāli‟ saddaṃ uppannanti sallakkheti. Tassa mataṃ vidūhi sambhāvatanti veditabbaṃ.
Paṅktīti Sakkata saddo „Pāli‟ saddassa mūlanti sallakkhetvā Vidhurasekharo
Bhaṭṭācariyo ekaṃ matantaraṃ uppāditaṃ. German jātiko Max Walleser nāma
paṇḍito „Pāṭhalī‟ saddānusārena Pāli saddassa nippattiṃ gavesito. E.J. Thomas
mahāsayassa matiyā Pāli saddo „Prākṛta‟ saddamhā uppanno. Vaskadugāmajo Siri
Subhūti mahāttherapādena Pā rakkhaṇe dhātuyā kattukārake ḷa paccayaṃ katvā Pāḷi
saddao sādhitao.
B.C. Law nāma paṇḍito etādisaṃ pañhaṃ pucchitamatthi ke paṭhamataraṃ
„Pālibhāsā‟ti voharitā Yuropīyā paṇḍitā udāhu Laṅkāvāsino bhikkhūti vā. Laṅkādīpe
paṇḍitā bhāsatthe Pāli saddassa paṭhamataraṃ yojanaṃ teḷasame vohārasatavasse
Vedehattherena racitasmiṃ Rasavāhinī nāma pakaraṇe dissateti saddahanti. Vācenti.
Tathā lekhanesupi ṭhapenti.
1
Jeṭṭha kathikācariyo, Pāli Sogata Ajjhayanāṃso, Sri Jayavaḍḍhanapura Vissavijjālayo, Siri Lankā
71
Apitu
ahametaṃ
na
dhārayāmi.
Na
eko‟pi
tesvantare
Sīhaḷa
ganthā
upaparikkhitapubbā tesaṃ tesaṃ matamavadhāretuṃ. Ayampanettha attano mati.
Dasama
vohārasatavassāyattaṃ
Dhampiyā
aṭuvā
gäṭapadañca
dvādasama
vohārasatavassāyattaṃ Jātaka aṭuvā gäṭapadañca upaparikkhante tesu ganthesu Pāli
saddo bhāvitākāraṃ ñātuṃ sakkāti.
Dhammapadaṭṭhakathāya
ārambhakagāthāsu
āgataṃ
tantibhāsanti
padaṃ
Sīhaḷabhāsato dassento Dhampiyā aṭuvā gäṭapadakattā ‘Peḷa bas, Magadha bas’
iccādi vākyaṃ likhitapubbaṃ. Ettha tantibhāsanti
Buddhavacanassa bhāsaṃ
sandhāya vuttaṃ. Aṭṭhakathānusārena taṃ ‘Magada bas’ iti parivattetvā pariyāya
padenapi atthaṃ vibhāvento ‘Peḷa bas’ iccādi padañca dassitaṃ. Tañhi Dhampiyā
aṭuvā
gäṭapadasseva
āveṇikaṃ
padaṃ.
Etaṃ
‘Peḷa
bas’
iccādi
padaṃ
Jātakaṭṭhakathāya āgatassa (mahāvihāravāsīnaṃ) Vācanāmagganissitanti padassa
atthaṃ vivarento Jātaka aṭuvā geṭapadakattā ‘Pāḷi basa’ vasena vivaritaṃ. Tasmā
tasmiṃ ṭhāne paṭhamatarameva Pāḷī saddassa bhāsatthaṃ gavesitabbanti me mati.
Pamukhapadā: Pāli saddo, Bhāsattho, Jātaka aṭuvā gäṭapadaṃ, Dhampiyā
aṭuvā gäṭapadaṃ, Peḷa bas
BUSL-NC-2013- 037
md,s NdId jHdma;sfhys we;s ÿ¾j,;d ( wkqrdOmqr osia;%slalfha f;dard.;a
msrsfjka wdY%fhka
wdpd¾h l,a,xÑfha r;kisß ysñ1
md,s NdIdj jkdys f;j<d nqoq oyu rÑ; NdIdjhs tnejka f:rjdo iïm%odhg wkqj
nqoqrcdKka jykafiaf.a O¾uh uekúka wjfndaO lr .ekSu i|yd md,s NdIdj ms<sn|
oekqu w;HjYH fõ'
j¾;udkfhys msrsfjka wOHdmk fËa;%fhys mjd md,s NdId bf.kSfuys hï
ukafoda;aidysNdjhla mj;sk nj Wiia wOHdmk úIhhka yeoErSfïoS md,s NdIdj
f;dard .ekSfï hï wvqjla mej;Su ;=,ska meyeos,s fõ' fun÷ ;;a;ajhlg md,s NdIdj
m;aùu hym;a fkdjk nj mejiSug mq`Mjk'
fuu ;;a;ajhg md,s NdIdj m;aùug m%Odk jYfhka n,md we;af;a md,s NdIdj ms<sn|
ksis oekqula we;s .=rejrekaf.a wvqqmdvqj" th rij;aj - l%uj;aj yd <.kakd iq¿
whqrska b.ekaùug fkdyelsùu" wjYH fmd;a m;a imhd.ekSfï ÿIalr;djh"
1
fcHIaG lÓldpd¾h" m%dfhda.sl fn!oaO wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'
72
b.ekaùfï l%u Ys,amdosh hdj;ald,Sk fkdùu" md,s NdId wNsj¾Okh i|yd ksis jev
ms<sfj,la fkdue;sùudos úúO ldrKd n,md we;s nj olakg mq¿jk'
m%uqL mo( md,s NdIdj" jHdma;sh" ÿ¾j,;d
BUSL-NC-2013- 038
Buddhism in Domestic Life
Aruni Samarakoon1
Pradeep Uluwaduge2
Chandima Jayasena3
Domestic violence is one of the forms of violence against humanity. Statistics in
contemporary society reveals that, both males and females are subjected to domestic
violence in every corner of the world. Civilized democratic state and society makes
and implements the rules and regulations against this type of violence although still as
reported several occasions about damaging the virtues of humanity and placing of
domestic violence in society. Sri Lanka is one of the countries which follows anti
violence rules and regulations and attempts to protect the Sri Lankans from violence
designed by state against citizens as well as individuals against another one. Other
than law factors, the rulers used the religious approach to address the domestic
violence although the reality is far away from the target goals.
The role of any religion in general and Buddhism in particular, domestic violence can
be discussed in two ways. One is that all the religions trained their followers to have
peaceful spiritual development. Buddhism highlighted the self-disciplines and selfcontrol of human life from the point of five precepts to the deep understanding of
„chatu- ariya saccha‟ and it paves the way to construct the positive relationships with
others and have harmony and reconciliation in the private and public domains.
The research problem is that, even though as a society which spends all the time on
following
the Buddhist teaching on non-violence, there is a number of Buddhist
1
Lecturer- Department of Economics- University of Ruhuna.
Lecturer- Department of Humanities and Social sciences- Sabaragamua University of Sri Lanka.
3
Postgraduate Student- University of Delhi.
2
73
houses filled with domestic violence which has restricted the individual liberty and
harm human dignity. Two research problems were discussed; one is that how does the
Buddhism is practiced in individual‟s day to day lives? Second one is that how does
Buddhism is incorporated in building harmony and violence free in homes and
societies? The study was done in Rassandeniya- GN division in Matara DN division
in Southern Province and data was collected by 30 case studies. Respondents for the
research were 15 males and 15 females. Data was/is analyzed by discourse analysis
methodology.
The Key finding is that they have poor knowledge on core teaching in Buddhism.
Protestant or commercialized Buddhism predominates the daily religious practices of
the individuals and all the „puja‟ is to have the material development more than ever
and none want to have the spiritual development and practice the values of Buddhism.
None of the religious factors such as economic and social status affect in the violated
behavior. As a religious institution, village temple has failed in intervening as a
negotiator in the home based conflicts.
Keywords: domestic violence, victims, Buddhism
74
BUSL-NC-2013- 039
l,d imsß i| we;s Èkhg fhdod;sfnk iudkd¾: mo Ndú;h ms<sn|
úuiSula
lyg.iaÈ.s,sfha Oïur;k ysñ1
pkaø udi l%ufhka Y=la, fyj;a i| jefvk w¾O udifha mif<diajk Èkg fhfok
fmdfydh mqr mif<diajl fmdfydh f,i y÷kajkq ,efí' fM;sydisl uQ,dY%hkays
fuu fmdfydh ye¢kaùu i|yd tl iudk w¾:h f.k fok jpk fndfyda .Kkla
Ndú; lr we;s nj ksÍCIKh fõ' lreKq fï ksid fuu m¾fhaIK m;%sldfjka
wfmaCId lrkafka fM;sydisl uq,dY% Ndú; lrñka ta ms<sn| fidhd ne,sulah'
iÕirK .%ka:fha zzmif<diajla ,o fmdfydh ojia hkqfjka fhdod we;'ZZ
mm[apiQokS kï uÊCêuksldhÜG l:dfõ zzWfmdi:ÈjfiZZ hkafkka woyia lr
we;af;ao mqr mif<diajl fmdfydh Èkh fõ' Oïmshd wgqjd .egmofha zzmqKq fmda
ojiaysZZ hkqfjka iïmQ¾K jQ i| we;s fmdfydh hk f;areu ksfhdackh lr ;sfí'
Ou_m%Èmsldfõ zzwei< mqKq fmdfydheZZ hkqfjka fh§ulao we;' ;jo cd;l wgqjd
.egmofha zzmqiai udi mqKaK udi ÿre;= ui ueos fmdfydfhysZZ hkqfjka olajd ;sfí'
nq;airK .%ka:fha zzwei< uie ueos fmdfyda ojia W;=rei, kel;skaZZ f,i m%:u Ou_
foaYkdj .ek úia;r flf¾'
;jo merKs YS,d f,aLk yS o fï ms<sn| f;dr;=re fjhs' zzjema mqr fmdfyda ojiaZZ
lsßn;afjfyr geï ,smsfha mqr mif<diajl fmdfydh .ek o l;r.u geï ,smsfha
zzfji.e mqka ikaoa fmdfydhsZZ hkqfjka fjila fmdfydh .ek úia;r flf¾' rUEj
geï ,smsfha zz ys,e mqr uekaÈ fmdfyda ojia ZZ jYfhka b,a fmdfydh .ek úia;r ù
we;'
fï ish,q idOl ie,ls,a,g f.k mqr mCIfha mif<diafjys Èkg fhfok fmdfydh
ye¢kaùu i|yd mqr mif<diajla fmdfyda" mif<diajla fmdfyd" mqr fmdfyda" mqkq$mqKq
fmdfyda" uy fmdfyda" mKaKris fmdfyda" mqr uekaÈ fmdfyda wdÈ úúO fhÿï Ndú;
lr ;sfnk wdldrh y÷kd .; yelsh'
m%uqL mo( mqr ( mQ¾K" mif<diajl - mif<diafjks" jl - if|a yevh
1
lÓldpd¾h" m%dfhda.sl fn!oaO wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'
75
BUSL-NC-2013- 040
A Problem in Practical Monastic Life
Ven. Athale Sumana1
Sri Lanka is a Theravada Buddhist country. Theravada tradition gives priority for the
Disciplinary Codes (Vinaya rules) more than other things. Buddhism continues from
generation to generation through reciters. Earlier, there was no recording system. So,
monks had to memorize the teachings of the Buddha by heart. It is important to
memorize the teachings of Buddha. During the famine, Sri Lankan monks protected
the Teaching with difficulty even sacrificing their lives. The memorising of the
doctrine is the heart of the Sri Lankan Theravada tradition.
Most young monks graduated from universities are not only unable to do very
important monastic activities such as reciting Patimokka by heart but some can‟t
recite even by referring text books. This is the time of Katina ceremony period. In
every temple once a year, there is Katina Puja. Katina robes have to be given to the
suitable monks. At that occasion, monks recite Pali verse mostly by heart. Many
young monks find it difficult to do it. Some young monks can‟t recite common
Chanting of Pirith. Some can't read the Suttas on olla leaves. It is a tradition to declare
of self purification (Āpatti Arochana) before going to (Chaptering house), the place
where monks gather to perform Vinaya Kamma. They find difficult to recall declaring
of self purification in Pali. Once a year in Sri Lankan monk community engages in
the Poya Vinaya activities. But, according to Vinaya rule, it must be performed twice
a month. However, in Sri Lankan tradition, it is very important for Vinaya. Senior
monks even without formal education certificates can perform these monastic Vinya
Kammas in a most successful manner. Therefore monks must be awareness of this
problem.
The goal of this paper is to find why these problems occur in monk society, why we
concern these problems and how elderly monks can do these practically very well
1
Sub Warden, Bhiksu University of Sri Lanka, Anurdhapura.
76
though they donot have any formal education certificate. What is the bad effect of this
trend? Then, how can we solve this problem?
Keywords: Monastic life, Monks, Sri Lankan Buddhism, Vinaya.
BUSL-NC-2013- 041
Kathaṃ Mayaṃ Bhante Mātugāme Paṭipajjāmāti...Adassanaṃ
Ānandoti..... Does this Statement of the Buddha Imply an Anti
Feminist Attitudes?
Ven. Moragaswewe Vijitha1
This abstracttalks about anopen for debate statement of the Buddha that found in the
Mahāparinibbāna Sutta of the Dīgha Nikāya.The Mahāparinibbāna Sutta records
what happened in the last days of the life of the Buddha. This is the longest discourse
of the Dīgha Nikāya. In this particular Sutta, we come across a very brief conversation
between the Buddha and his attendant ,the Venerable Ānanda. He asks the Buddha
how the monks should behave towards womenfolk. The Buddha replies him thus:
"How are we to conduct ourselves, Master, with regard to womenfolk".
(kathaṃ mayaṃ bhante mātugāme paṭipajjāmāti)
"As not seeing them, Ānanda."
(adassanaṃ Ānandoti)
"But if we should see them, what are we to do?"
(dassane bhagavā sati katham paṭipajjitabbanti)
"No talking, Ānanda."
(anālāpo Ānandoti)
"But if they should speak to us, Master, what are we to do?"
(ālapantena pana bhante kathaṃ paṭipajjitabbanti?)
1
Assistant Lecturer, Department of Pāli & Buddhist Studies,University of Peradeniya.
77
"Keep wide awake, Ānanda."
(sati Ānanda upaṭṭhāpetabbāti) (D. II, PTS., p154)
This saying of the Buddha appears suddenly in the Sutta after mentioning of the list of
four sacred places that should be visited by a faithful follower.Venerable Ānanda's
this querywithout any relevance to the narrative.
When we make a close inquiry into the first and the second replies of the Buddha, it is
obvious that the Buddha wanted the monks to keep away from any communication
with women kind. But the Buddha's third reply is quite puzzling. He reminds the
monks to be mindful when they communicate with womenfolk. In the Aṇguttara
Nikāya, too, this kind of statement isfound. What does the entire conversation implyto
us? This implies the traditional Indian outlook on women inherited by Indian society
in general, does not it? Taking into consideration this saying of the Buddha, without
any hesitation, anyone can recognize the Buddha as a misogynist. Are these words
really declared by the Buddha himself or are they later compilation of some antifeminist monks? These statementsseem to go against the original Buddhist teachings.
It is our duty to seek the hidden reality behind of this statement ascribed to the
Buddha.
Keywords: The Buddha, Mahāparinibbāna Sutta, womenfolk, ascetic misogyny,
Buddhist Society
78
BUSL-NC-2013- 042
The Utility of Buddhist Theory of Instruction to Enhance the
Teaching Skills of Modern Teacher
Ven. Dr. WaradiwelaWijayasumana1
Out of all streams of religious thoughts in the world, Buddhism exells in its
educational value. The early Buddhists texts are full of educational concepts and;
reveal the importance of the teacher's role & principles of teaching. The Buddha's
ability & vision as the greatest teacher of God and men can be utilized for
empowering the role of teacher in the modern day.
According to the texts of Sutta Pitaka, the Buddha's approach for teaching emphasis
that there are certain essential preliminaries a teacher has to fulfill his actual tasks of
imparting knowledge. Some of them are follows; to have rapport or empathy between
teacher and the student, the choice of a lesson and its logical organization, skill of
analysis of concepts, Introducing a lesson in a logical way and introducing sound
principles of learning such as
Suta, (Listning), Dhata, (Retention), Paricita, (Practice), Manasānupekkhitha,
(Reflection), Suppatividdha,(Comprehension)
According to Buddhist pedagogy, the effectiveness of learning process partly depends
on the teacher himself and partly on his way of teaching. The teacher is looked upon
as the path finder and his method is the key that unlocks the door to new
knowledge.So, the pedagogy (way of teaching) in as important as the teacher himself.
The principles of teaching in the Buddhist text demonstrate the significance of the
role of teacher and the importance of practicing them to be a perfect teacher. This
study is done by using the research method "Content Analysis" and the researcher
believes the modern teacher can enhance teaching skills by practicing Buddhist theory
of instructions revealed by this study.
Keywords: educational concept, teacher's role, principles of teaching, pedagogy,
perfect teacher
1
Senior Lecturer, Faculty of Languages & Cultural studies, Bhiksu University of Sri Lanka,
Anuradhapura
79
BUSL-NC-2013- 043
Using Computers as a Tool for Enhancing Primary Mathematics in
Privena & Schools in North Central Province
B. Venura Lakshman1
The North Central Province, which is the largest province of Sri Lanka, has been
indicating poorer results in the National Examinations with compared to other
provinces. This situation is common in both privena & other schools. Today in
modern society, the basic knowledge of Mathematics is very important not only for
lay people but also for Buddhist monks. Therefore a comprehensive study is required
to find out reasons to this situation. In Primary Mathematics, students gain basic
Mathematics concepts .As the first step, a survey on Primary Mathematics is
conducted to find out which topics are most difficult for students in the North Central
province in selected privena & schools. This survey is conducted in two levels. In the
first level, a question paper was prepared to cover all topics in primary Mathematics.
After analyzing the results of that paper, topics more weakly answered were selected
& set another paper out of those topics (that were badly answered) like Geometry,
Volume Calculations etc. In this paper, the root causes for them are to be revealed.
Also Microsoft Excel is used for statistical analysis. Then a comprehensive computer
programme has been designing to upraise Primary Mathematics level in both privena
& other schools.
Keywords: primary education, primary mathematics, statistical survey, pirivena
and school
1
Instructor in Information Technology, Department of Practical Buddhist Studies, Faculty of Buddhist
Studies, Bhiksu University of Sri Lanka, Anuradhapura .
80
BUSL-NC-2013- 044
Use of English for Empowering Theravada Buddhism with Special
Reference to Affixation
Ven. Mediyawe Piyarathana1
The aim of this research is to present the use of English for empowering Buddhism
with special reference to morphology and affixation. As it can be seen, there is a great
tendency in using English for propagating Buddhism throughout the world. Affixation
includes prefixes, infixes and suffixes. In English, there are over eight hundred
prefixes and the same number of suffixes though English doesn‟t have too many
infixes.
Empowering Theravada Buddhism in the entire world has become a timely need as
the world is going through a very difficult period due to various factors. Everything is
going to rack and ruin. Therefore, Theravada Buddhism will be more specific to
address those burning issues since it addresses all the areas of human life based on
cognitive features. In empowering Theravada Buddhism, English plays a vital role as
a communication tool linking different nations in the world around the great message
of the Buddha.
Morphology concerns with the correct formation words out of morphemes. Correct
formation of English morphemes helps immensely to use the language effectively.
The knowledge on inflectional and derivational morphemes will be explored in this
research by taking examples from Buddhist sources. If Buddhist scholars are aware of
these morphemes, then, they can use English language effectively and efficiently. The
researcher tries to make Buddhist scholars aware of English morphemes and their
significance in empowering Buddhism.
Further, since Buddhism is a vast and developed philosophy, it consists so many
technical terms referring to various disciplines. Affixes play a significant role in
forming those words and it will help Buddhists to generate and understand the
1
Probasonary Lecturer , Bhiksu University of Sri Lanka, Anuradhapura.
81
technical terms necessary for empowering Buddhism. Apart from this, with the
knowledge of affixes, comprehension will be easy and the correct syllabication will
be prominent. For the correct understanding and usage of word classes, affixes help
immensely. They will help in identifying the positioning of technical terms as well.
It is clear that morphemes help in forming various kinds of words belonging to
various word classes. The knowledge on them will enhance fluency of English
language and at the same time it will improve the capacity to propagate Theravada
Buddhism throughout the world with English as the medium of communication.
Keywords:
affixation,
empowering
Buddhism,
prefixation,
suffixation,
morphology
BUSL-NC-2013- 045
The Investigation of Effective Methods in Teacher Professional
Development Programs in Sri Lanka
Dr. B.M.S. Bandara1
The purpose of this study was to explore the Teacher Professional Development
Programs in Sri Lanka.
Specifically, this investigation attempts to identify the
effective methods in School-Based or „Piriven‟-Based Teacher Professional
Development Programs. Teacher Professional Development is a very important
concept in nowadays, because it leads to develop students‟ quality of the outcomes.
Therefore, School or „piriven‟ teachers have to update and intensify their knowledge,
skills, attitudes and practices according to students‟ demand. Professional
development programs for teachers in Sri Lanka are divided into two groups. The first
is the School-Based („Piriven‟-Based) Teacher Professional Development programs
which are organized and implemented by school principals and the staff. The second
1
Department of Education, Faculty of Arts, University of Peradeniya, Peradeniya
82
is the Non School-Based („Piriven‟-Based) Teacher Professional Development
Programs which are organized and implemented by outside organizations of the
schools or „Pirivena‟. Both programs are included various types of Teacher
Professional Development methods or activities. The research design was based on
qualitative research approach. Ten secondary schools were selected from five
educational Zones in Sri Lanka. The data were collected by conducting interviews,
non-participative observation and documentary searching. The data was coded,
presented and discussed in four themes. Further, the data were analyzed using the
Activity Theory framework in order to investigate the complex inter-relationships of
the individual components of the Teacher Professional Development program‟s
activity system. The main findings of the research were principals‟ awareness about
the School-Based Teacher Professional Development Program were not sufficient and
a policy for School-Based Teacher Professional Development needs to be developed.
According to the findings, recommendations were proposed and relevant guidelines
were suggested for future researches.
Keywords: School-Based or ‘Piriven’-Based, Students’ quality, professional
development, educational zones, not sufficient
BUSL-NC-2013- 046
Mismatches of Translation Method used in English and Its Effects
on Empowering Buddhism
Lalit Premakumara1
Buddhism is spreading right across the world for its uniqueness. Buddhists in Sri
Lanka have a paramount right to make a contribution towards empowering
Buddhism not even in the Sri Lankan context but also in the whole world. Thus in
this process, English plays a crucial role in propagating Buddhism. So teaching
English grammar is so important that it is the science which treats of words and
1
Instructor in English, Department of Languages, Faculty of Languages and Cultural Studies, Bhiksu
University of Sri Lanka.
83
their correct use. The grammar of any language gains its prominence in language
teaching, particularly English as a foreign language (EFL) and English as a second
language (ESL) .That is, grammar is thought to furnish the basis for a set of
language skills: listening, speaking, reading and writing, but for all that, the
method of teaching grammar followed by many teachers is likely to be problematic
and erroneous. One such is the wrong method of translation especially in Tenses.
Most teachers use the method of translating each and every word of English into
Sinhala and vice versa without considering the distinction that exists linguistically.
So the result is that students are totally unable to grasp the real usages of many
Tenses, and feel tenses such as Continuous , Perfect and Perfect Continuous can
never be spoken and written. This problem is clearly evident in the Sri Lankan
context and it directly affects the dissemination of Buddhism just because it can be
propagated through a language mostly used in the world. So, a successful
methodology of teaching English has always been a much debated topic in the Sri
Lankan context; Therefore identifying the most suitable and successful techniques
in teaching English is of paramount importance.
In this case, fifty teachers of English teaching at National schools in the North
Western province have been taken into consideration. Using this data collected, In
the research paper ,I hope to inquire the mismatches found in the Translation
Process that are considered drawbacks in propagating Buddhism, and also to
present practical usages of Tenses in English.
Keywords: translation, tenses, propagating, mismatches
84
BUSL-NC-2013- 047
Empowering Sinhala Language Skills of Buddhist Children Using an
Action Research Methodology
Dr. Susila Kumari Embakke1
Walter Seneviratne2
Even though Sri Lanka has a high literacy rate (92%) it has been found that the
language ability of non urban population of the country is low. Therefore, through the
application of this research study is focused to improve the language skill level of the
less privileged non urban school children. When understanding Buddhism the
language is more important. To Understand and realize Buddhist philosophy people
need a deep knowledge in his or her mother tongue because Buddhism is taught in
Sinhala language in schools in Sri Lanka. This study was mainly focus on to
improving basic Sinhala language skills of the students of grade 4 to grade 10 of
Philhatha Maha Vidyayala ,7 Ela, Hasalaka in the Teldeniya education zone. A
collaborative action research methodology was adopted in this study .This research
was a collaborative effort by the two researches of University of Peradeniya and 17
newly recruited graduate teachers done as a reflective practice . Objectives of this
study were to assess the current Sinhala language difficulties of the Buddhist students,
to design remedial measures to overcome reading, speaking, writing and listening
weaknesses with the teachers, to implement remedial measures and to evaluate
success or otherwise on those measures with the teachers and to assess how the
participation in the project affected the teacher‟s professional competencies. Data
were collected through Written/Oral tests, Informal Discussions, Observations, Field
books, Research journals and written documents.
Results show clearly that students benefited from this invention in forms of word
reading, word writing, letter writing, and expression of ideas gained specially through
Concentrated Language Encounter (CLE) method were more effective in developing
language skills of the weak students. Teachers felt that participation in the research
1
2
Senior Lecturer, Department of Education, Faculty of Arts, University of Peradeniya.
Lecturer, Department of Education, Faculty of Arts, University of Peradeniya.
85
was a very positive experience, that their confidence of teaching increased and that
they grew "professionally" .The teachers comments were inspiring. Both old
traditional method(chalk & talk) and concentrated language encounter methodology
provides a great deal of promising learning achievements and makes considerable
contribution to improving child literacy.
It was also revealed that a great benefit to the School Based Teacher Development
(SBTD) programme and teacher‟s involvement in professional development activities
such as this project is an important step in bringing professionalism to our field.
Keywords: Remedial measures, Action Research, Concentrated Language Encounter,
School Based Teacher Development
BUSL-NC-2013- 048
A Comparative Study of Library Management Software Packages
Being Used in Academic Libraries of Sri Lanka
Kanchana Dehigama1
With the recent advances in information technology, a large number of Library Management
Software (LMS) packages are available with varied facilities in the market. This has made
information professional to choose a best LMS package, which is capable of meeting their
different requirements. Therefore, the task of evaluating integrated library systems is
necessary
to select the most appropriate LMS packages that will satisfy
the library
automation and operational needs.
There have been discussions amongst library professionals in Sri Lanka about utilizing
expensive commercial LMS packages in individual libraries. However only a few people
have understood the advantages of having an online island-wide integrated library
information network. Therefore, it is necessary to develop a suitable and viable package
1
Senior Assistant Librarian, University of Peradeniya.
86
locally or purchase a better LMS package with strong post installation support and
customization abilities.
The main purpose of this comparative study of LMS packages is to provide some basic idea
to libraries, which may be helpful for selecting suitable LMS package. Evaluation of library
software is a
complex and difficult process. The comparative study will be done by
considering five aspects:
1. Hardware and software requirements
2. Intrinsic features of the software
3. Services and facilities: Core services, Enhanced services, Value added services
4. Customer Support Service
5. Price
The study will also be based on the authors‟ experience, technical literature/brochures,
comments and opinions of library professionals on the use of LMS packages used in the
academic libraries of Sri Lanka.
Keywords: academic libraries, library management software packages,
comparative study
BUSL-NC-2013- 049
The Establishment of a Social Safety Net
Based on the Buddhist Sublime Abodes in Geron-Society
Prof. Kyoung Hee Lee1
Ageing is a form of suffering which Buddhism is concerned with. In the modern
societies „ageing‟ has caused lots of social issues, „geron-society‟ is one of them. A
low birth rate and a rise in life expectancy are responsible for making the country a
fast-ageing society. The advancement of modern medical science increases average
1
Visiting Professor, PGIPBS-University of Kelaniya
87
life-span. Nevertheless, the old people face fourfold suffering – illness, decrease of
income, role-less role and solitude. Many surveys show that the old people who lead
unhealthy lives in major part of their later years aggravating their plight with little
savings and loosing social safety net are considered a problematic group and a burden
to society. Therefore, the paramount purpose of this paper is to identify the above
issue in the Sri Lankan context and propose solutions through the establishment of
social safety net based on the Four Sublime Abodes in geron–society.
Social safety net based on the Four Sublime Abodes – Mettā (loving-kindness),
Karuṇā (compassion), Muditā (sympathetic joy) and Upekkhā (equanimity) should be
established by the Sri Lankan Government and the society. Social services,
infrastructure for old people, such as pension, long-term care system, proper medical
care, job creation for the elderly, various educational and spiritual programs based on
Four Sublime Abodes, etc. are to be provided by the government. The elderly should
be treated with respect and affection, and wholesome rapport and active interaction
between young and old generation should be maintained in order to share their
knowledge, wisdom and experience beyond generation gap forming the basis for the
Social Safety Net in geron-society.
Keywords: geron-society, social Safety net, the four sublime abodes, fourfold
sufferings
88
BUSL-NC-2013- 050
Nj ksfrdaO ud¾.h ms<sn| f:rjdo ú.%yh
wlaóuk Oïumd, ysñ1
nqÿ iuhg wkqj i;a;ajhdf.a iir meje;au b;d ixlS¾K ;;a;ajhls' fuu ixlS¾k ;;ajh
fmr wmr foÈ. fndfyda W.;=kaf.a úu¾Ykhg Ndckh ù we;;a tA ms<sn| ksjeros w¾:
l:khla f:rjdo iïm%Þh ;=<ska o úu¾Ykhg ,laj we;af;a b;d w,am jYfhks' tA wkqj
fuu m¾fhaIKfha§ wfmalaId lrkqfha Nj ksfrdaOh ms<sn| f:rjdo iïm%Þfha ú.%y lrkq
,nk idïm%Þhsl úu¾Ykhhs'
úfYaIfhkau Nj ksfrdaOh i|yd mqoa.,hd úuqla;s ud¾.hg wkq.; ùfïÈ wksjd¾fhkau
neyer l<hq;= Nj.dñ flf,ia w;r oi ixfhdack m%uqL;ajfhys,d olajd we;' fuu oi
ixfhdack l%ufhka fhda.dNHdi u.ska hgm;a lsÍu nqÿ iuh my<ùug fmr úúO wd.ñl
msßia olajd we;;a Bg nqÿ iuh olajd we;s m%;spdrh iqúfYaIs fõ ' nqÿ iuhg wkqj fuu oi
ixfhdack l%ufhka hgm;a lsÍfï§ ukfia úúO wdOHd;añl ;< ÈhqKq fldg .;yels
wdldrh olajd we;;a tys§ isf;a isÿjk l%shdldß;ajh yd mßj¾;kh idlÉPdjg ,lafldg
we;af;a w,am jYfhks' ksoiqkla f,i iu: Ndjkdj j¾Okh lsÍfï§ tla wxYhlska mqoa.,
uki flf,iaj,ska l%ufhka neyer jk w;r ;j;a wxYhlska mqoa.,hd l%ufhka ksjka
ud¾.hg ióm fõ' tA wkqj l%ufhka fuf,i isf;ys isÿjk l%shdÞuh ud¾.M,djfndaOh
olajd .uka lrkq ,nhs'
fuu m¾fhaIKfh§ wfmalaId lrkqfha oi ixfhdack m%ySKh jk úúO wjia:d ;=< mqoa.,
ukfia isÿjk mßj¾;kh mÍlaId lsÍuh'
m%uqL mo# nqÿ iuh" mqoa.,hd" úuqla;sh" oi ixfhdack" úuqla;sh
1
fcHIaG lÓldpd¾h" fn!oaO yd md,s wOHhk wxYh" Y%S ,xld NslaIq úYajúoHd,h" wkqrdOmqr'
89
BUSL-NC-2013- 051
uq,a nqÿiufha i;aNdjfõoh fN!;sljd§ o@
iqfïO ùrj¾Ok1
´kEu mßmQ¾K od¾Yksl moaO;shl oelsh yels uQ,sl wx.hla jkafka th zmeje;auZ"
zh:d¾:hZ fyj;a zi;a;djZ ms<sn| ú.%yhlska tkï i;aNdjfõohlska iukaú; ùu h'
fndfyda ngysr od¾Yksl moaO;sj, olakg ,efnk wdldrfha" ta ta Wm úIhhka .ek
flreKq j¾.SlrK iy ú.%yhka uq,a nqÿiuh ;=< olakg fkd,enqk o uq,a nqÿiuh o
mßmQ¾K od¾Yksl moaO;shls'
jhs' lreKdodi uydpd¾h;=ud yd mQcH fldiaj;af;a wßhúu, iajdñkajykafia hk
úoaj;=ka fom, úiska uq,a nqÿiuh fN!;sljd§ i;aNdjfõohlska hq;= oyula f,i
jgyd f.k we;' m%lg i;aNdjfõ§ od¾Yksl ia:djrhla jk fN!;sljdofhka
lshefjkafka øjHh" ukiska ndysr j tkï jdia;úl j mj;sk nj h¦ tkï øjHh
mrud¾: jYfhka mj;sk nj h' ;jo øjHh m%d:ñl jk w;r uki oaú;Shsl fõ'
tfukau uki u.ska øjHh ms<sìUq flf¾'
uq,a nqÿiuh wkd;au oyula bÈßm;a lrhs' wk;a; ia:djrh ikd: lsÍu i|yd uq,a
nqÿiqufha Ndú; l%ufõo y;rla y÷kd .; yels h' uq,a nqÿiuhg wkqj ukfia
ks¾udKhla fkdjk tkï jdia;úl lsisjla ;sìh yels fkdfõ' tkï ish,a, ukig
idfmaCIl ks¾udKhka h' tneúka ukiska iajdh;a; j mj;sk jdia;úl h:d¾:hla
we;ehs uq,a nqÿiuhg wkqj mejish fkdyelsh' fojk l%ufõoh jkafka ish,a,
wks;H f,i oelaùu hs'
lsisjla ks;H fkdjkafka kï ukiska ndysrj mj;sk
h:d¾:hla ;sìh fkdyels h' uq,a nqÿiuhg wkqj kdu-rEm ish,a, máÉp iuqmamkak
h' hula máÉpiuqmamkakfõ o th Y+kH fõ' fjk;a wdldrhlska mjikafka kï
hula máÉpiuqmamkak fõ o th jdia;úl jYfhka mj;skafka hehs mejish fkdyels
h' ulaksid o h;a Y=kH jk fyhsks' máÉpiuqmamdoh iy Y=kH weiqßka wk;a;
ia:djrh oelaùu f;jk l%ufõoh fõ'
isõjeks l%ufõoh jkafka úNckh fyj;a
úYAf,aIKh weiqßka mrud¾: jQ i;a;djl meje;au neyer lsÍu h' by; lS isõfjks
l%ufõoh u.ska mqoa., ffkrd;auh muKla idOkh l< yels jk w;r O¾u
ffkrd;auh oelaùu i|yd tkï ialkaO" wdh;k" Od;= mrud¾: jYfhka fkdue;s nj
oelaùu i|yd by; lS fojk l%ufõoh jk wks;H weiqßka wkd;au nj oelaùfï
l%ufõoh md,s iQ;% idys;H ;=< Ndú; lr we;'
1
lÓldpd¾h" o¾Yk yd ufkdaúoHd fomd¾;fïka;=j"Ydia;% mSGh" fmardfoKs úYajúoHd,h" fmardfoKsh'
90
fï wkqj uq,a nqÿiuh" ukiska ndysrj mj;sk i;a;djl meje;au neyer lrk nj
meyeÈ,s jk fyhska th fN!;sljd§ i;aNdjfõ§ ia:djrhla boßm;a lrkafkah hkak
idjoH Wml,amkhls' ;jo uq,a
nqÿiufha od¾Yksl ia:djrh fN!;sljdohla f,i
ye¢kaùu" uq,a nqÿiuh ksjerÈ fkdjk f,i újrKh lsÍula f,i o ye¢kaúh yels
h' tfy;a thska uq,a nqÿiufha ia:djrh ú{dkjdohla hehs fkdlshefõ' uq,a nqÿoyu
idrjd§ mod¾:hla ms<s.kq ,nk lsisÿ jdohla bÈßm;a fkdlrhs' th uq,a nqÿiuh
wfkl=;a ish¨ od¾Yksl u;jdoj,ska iqúfYaIS f,i fjkiajk uQ,sl ,CIKhla f,i
y÷kd.; yelsh'
m%uqL mo - uq,a nqÿiuh" i;aNdjfõoh" fN!;sljdoh" wk;a;" máÉpiuqmamdoh" Y=kH"
wks;H" úNckh" ukig idfmaCIùu
BUSL-NC-2013- 052
Paṭiccasamuppāda Saddena Ke Dhammā Gahetabbā
Hasantha Wasana Samarasinghe1
Paṭiccasamuppādasaddhena
kiṃ
vāceti
?,
ke
dhammā
gahetabbā
?
iti
panḍitavarānamantare kālantarato paṭṭhāya sañjātavādaṃ dissate. Tesu appekacce
evamāhaṃsu. Paṭiccasamuppādo nāma imasmiṃ sati idaṃ hoti, imassuppādā idaṃ
uppajjati ādinā vasena dassita catukāraṇānīti. Tesaṃ matena avijjāpaccayā saṅkhārādi
dvādasaṅgāni
Paṭiccasamuppādan‟ti vattuṃ na sakkā. Saranopahāra nāma
dhammasatthalekhanāvalī
potthake
saṅgahitaṃ
mahācariyena
Chandrā
Vikramagamage nāmikena mahāsayena viracitaṃ evarūpāni matiyuttakalekhanaṃ
samīpātītepi
mayā
sandiṭṭhapubbaṃ.
Taṃ
tathāpi
mūlagantehi
saddhiṃ
sansandiyamāne taṃ matiṃ kho pana appatiṭṭhako ceva nirādārako bhavissatī‟ti ca
atha kevalaṃ takkāniyeva nissito nibaddhitapubban‟tipi maññāmi. Mama matiṃ
sādhetuṃ gahitodāharaṇānaṃ katipayāni adho sandassīyate.
Tattha tāva avijjādayo dhammā paṭiccasamuppādo‟ti veditabbā. Vuttaṃ hetaṃ
bhagavatā
Saṃyuttanikāye
abhisamayasaṃyutte
paṭiccasamuppādasuttantādisu
katamo ca bhikkhave paṭiccasamuppādo ? avijjāpaccayā bhikkhave saṅkhārā
1
PᾹLI SOGATA AJJHAYANAṂSO, SIRI JAYAVAḌḌHANAPURA VISSAVIJJᾹLAYO.
91
saṅkhārapaccayā viññāṇan‟ti ādi. Atha jarāmaraṇādayo pana paṭiccasamuppannā
dhmmā‟ti
veditabbā.
Vuttaṃ
hetaṃ
bhagavatā
Saṃyuttanikāye
abhisamayasaṃyutteyeva paccayasuttādisu katame ca bhikkhave paṭiccasamuppannā
dhammā ?jarāmaraṇaṃ bhikkhave aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ ādinā
vasena. Na tattha kevalaṃ jarāmaraṇā paṭiccasamuppannā dhammā‟ti dassitā. Jāti,
bhava, upādāna, taṇhā ādayo dhammāpi paṭiccasamuppannā dhammā‟ti vuttā. Ayaṃ
panettha
saṅkhepo.
Paṭiccasamuppādo‟ti
paccayadhammā
veditabbā.
Paṭiccasamuppannā dhammā‟ti tehi tehi paccayehi nibbattadhammā.
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī‟ti kāraṇadvayamārabbha
Udānaṭṭhakathāyaṃ evaṃ vuttaṃ. “yathā pana bhagavā Paṭiccasamuppādānulomaṃ
manasākāsi, taṃ saṅkhepena tāva dassetuṃ iti imasmiṃ sati idaṃ hoti, imassuppādā
idaṃ uppajjatī‟ti vuttan‟‟ti. Aparaṃ Dīghanikāyaṭṭhakathāyaṃ evaṃ vuttaṃ.
“imasmiṃ sati idaṃ hotī‟ti paccayasañjānanamattaṃ kathitan”ti vasena. Athāpi
imasmiṃ sati idaṃ hotī‟ti ādi catusaṅgahavākyāni payuttasambahulesu ṭhānesu
tatoparaṃ “yadidaṃ” vasena dassayitvā avijjādi aṅgāni dassitā. Tasmā sabbāni‟māni
kāraṇāni sallakkhetvā imāni iti imasmiṃ sati idaṃ hoti ādinā catusaṅgahavākyāni hi
paccayānaṃ sambandhakārasaññāpanavisaye pamukhaniddesasuttan‟ti daṭṭhabbaṃ.
pamukhapadāni:- Paṭiccasamuppāda, Paṭiccasamuppanna, Dhammā, Paccaya,
Suttantā
92
BUSL-NC-2013- 053
ia;S%;ajh iy mqreI;ajh ms<sn| uQ,sl fn!oaO b.ekaùï iuÕ Ök hsx yd
hex ixl,amh ;=,kd;aulj úuiSula
ixÔjkS rEmisxy1
ia;s% mqreI Ndjh uq,ska u we;sùu ms<sn|j w.a.[a[ iq;%h meyeÈ,s lrk kuq;a tys§
ia;S% mqreI Ndjh we;sùug fya;= bÈßm;a lrkafka ke;' tys§ mjikafka b;d fndfyda
l,la isáhdyq'''''' ia;s%hg ia;S% ,sx.hg mqreIhdg mqreI ,sx.h o my< úh hkqfjks'
kuq;a mkaish mkia cd;l fmdf;a tk uyd kdro liaim cd;lh ia;s% mqreI Ndjh
mrodr fiajkh iuÕ iïnkaO lrhs' mqreIhska mrodr fiajkfha fh§fï fya;=fjka
ia;S%ka jYfhka miqld,Sk Njhl W;am;a;sh ,nk njhs'
tysu úreoaO woyila uydhdk r;akl+g iq;%h i|yka lrhs'
ia;S%ka" fndaêi;ajhska
flfrys we;slr .kakd rd.ksYs%; is; fya;=fjka Tjqka miq wd;auNdjhl mqreIhska
jYfhka W;am;a;sh ,nk njhs' tfy;a fï ish,a,g u jvd ;d¾lsl f,i ixfhda.
úixfhda. Oïumßhdh iQ;%h ia;s% mqreI Ndjh ufkdaúoHd;aul f,i újrKh lrhs'
ia;s% Ndjhg fya;=j ia;S%;ajh ms<sn| we,au yd mqreINdjhg fya;=j mqreI iajNdjh
ms<sn| we,au f,i i,lkq ,nhs'
Ök hsx hex ixl,amh m%;súreoaO n,fõ.hkays we;s tald;añh;djh bÈßm;a lrkq
,nkakls' th t<sh- w÷r" ia;S% -mqreI nj r¿ nj- uDÿ nj wd§ m%;súreoaO n,fõ.hka
wka;¾mrdhka; nj;a wka;¾idfmaCIl nj;a tllska tlla we;súh yels nj;a olajhs'
ia;s% mqreI iajNdjhg o fuh wod< h' fuu hsx hex ia;s% mqreI uq,O¾uh nqÿiuh yd
wdYS%; meyeÈ,s lsÍï u.sska o nqÿiufha meyeÈ,s lsÍï hsx hex uQ,O¾uh u.ska o jvd;a
úu¾Ykdkql+,j úuiSu fuu m¾fhaIK ud;dldfõ wruqKhs'
uqLH mo ( ia;S% mqreINdjh" hsx-hex" uydkdro liaim cd;lh" ixfhda. úixfhda.
Oïumßhdh iQ;%h" r;akl+g iQ;%h
1
lÓldpd¾h" iuh wOHhk yd ;=,kd;aul o¾Ykh wOHhk wxYh" YS% ,xld fn!oaO yd md,s
úYajúoHd,h" fydaud.u'
93
BUSL-NC-2013- 054
we;eï úkh YslaIdmoj, uQ,sl iajrEmh" iq;a;ksmd;fha wÜGl
j.a.fha olakg ,efnk whqre
úf,af.dv isßúu, ysñ1
nqÿrcdKka jykafia mkaid,sia jirla uq¿,af,a foaYkdfldg jod< Y%S ioaO¾uh wms
;%smsglh f,i y÷kajuq' tfiau ;%smsglh ;=< wka;¾.; ish,q foaYkd nqoaO jpkh
f,i wms idïm%odhslj ms<s.ksuq' tfy;a fï ms<sn|j úuiSfïÈ meyeÈ,s jkafka
;s%msglh tal foaYsl yd ksYaÑ; ld,jljdkqjlg wh;a fkdjk njhs' ta wkqj
;%smsglho nqoaONdIs;" Y%djlNdIs; yd foajNdIs; wka;¾.; ishjia lsysmhla
ixj¾Okh jQ idys;Hhla jYfhka ye¢kaúh yelsh'
fuls nqoaO NdIs;fhka ;=fkka tla fldgila jYfhka úkh msglh ye¢kaúh yelsh'
tlS úkh msglho úúO jljdkq ;=< ixj¾Okh ù we;s nj olakg ,efí' fmdÿfõ
i,lk l,ays úkh hkq nqoaO;ajfhka uq,a úisjirg miqj foaYkd lrk ,oaols' úkh
YslaIdmo mekúfuka n,dfmdfrd;a;= jQ yslaóu uq,a hq.fhaÈ nqÿ rcdKka jykafia
úiska O¾uh ;=<u wka;¾.; fldg foaYkd lr we;' wdrïNfhaÈ tu O¾u lreKq isys
le|úï ud;%fhka NslaIqka yslauúug nqÿ rcdKka jykafia Ndú; fldg we;'
iQ;%msglfha we;s tu merKsu foaYkd jYfhka i,lkq ,nk wÜGl yd mdrdhk
j.a.fha we;s iq;% foaYkdjkays by; wdldrfhka NslaIqkaf.a yslaóu i|yd úkh YslaId
mo jYfhka fkdi,lkq ,enqjo O¾uuh mokñka foaYkd lrk ,o O¾u lreKq
iq,Nj oel.; yels fõ' tfiau úkh msglh ;=< úkhYslaId mo jYfhka by;
iq;%hkays wka;¾.; O¾u lreKq jeä ÈhqKq jQ wdldrho olakg ,efí'
fï wkqj fuu m¾fhaIKh ;=<ska bÈßm;a lsÍug wm úiska n,dfmdfrd;a;= jkafka
úkh msglfha hï hï YslaId mo nqÿ iiqfka m%drïNl wjia:dkaySÈ Èia jQ whqre
iq;a;ksmd;fha wÜGl j.a.h weiqfrka fmkajd§uhs'
m%uqL mo ( úkh " YslaId" iQ;%" O¾uh
1
md,s wOHhk m¾fhaIl" Y%S mqIamdrdu uy úydrh" úf,af.dv l¿;r" W;=r'
94
BUSL-NC-2013- 055
kS;s.rel yd iodpdrd;aul iudch ms<sn| fn!oaO oDIaáh
ã¡ ã¡ tia' fyauud,s1
kS;sh yd iodpdrh wfkHdakH jYfhka hefmñka iyfhda.Sj l%shd lrk iudcuh
m%mxph folls'tkï kS;sh ;u wvq mdvqlï iodpdrfhka o iodpdrh ish wvq mdvq
kS;sfhka o ilia lr .kakd jQ wjia:d olakg ,efnhs'tkï kS;sh yd iodpdrh
tlsfklg wkqmQrl fõ'we;eï úg iodpdrhg wh;a foa kS;sh Wlyd .kS'kS;s
iïmdokfha oS isÿj we;af;a thhs'tfukau kS;sh ;=< we;s fohla ld,hdf.a wejEfuka
iodpdrd;aul f,iska iudcfha uq,a nei .kakg yelsh'kQ;kfha mek ke.S we;s
nrm;, m%Yakhla jkafka oeä fia wysxidjdohg lem jQ nqÿiuh jeks wd.ula úiska
miq.sh oYl lsysmh ;=< kS;s kS;s.rel yd iodpdrd;aul núka f;dr m%pKav;ajfha
wka;hg .sh iudchla ks¾udKh lf<a flfia o@hkakhs' wfkla l=uk f,dal
wd.ulau fuka nqÿ iuhg;a cd;shlg uqyqK mEug ;sfnk iudc yd wd¾:sl
.eg¨j,ska ñosh fkdyelsh'
Y%S ,xldfjys wo mj;sk m%pKav;ajh yd iudc w;Dma;sfhys udmlhla fia fuu
fn!oaO rg b;du by< m%udKfha ñkSuereï ixLHdjla yd f,dalfha by<u uÜgfï
ish osú kid .ekSï ixLHdjla ;sîu oelaúh yelsh'Y%s ,dxlsl fn!oaOhka mkais,a
ljf¾ oehs fyd|skau okakd kuq;a miq.sh úis jirl muK ld,h ;=< f,dalfha
by<u u;ameka Ndú;h fmkakqï lrk rgla njg m;a ù ;sfí'mqj;am;a jd¾;d wkqj
.eyeKq ksr;=reju oreKq m%pKav l%shdjkag f.dÿre fj;s' fï ish,a,u háka we;af;a
tl;ek m,ajk wd¾:slhls' fï ksid nqÿiuh kS;s.rel yd iodpdrd;aul iudchla
Wfoid wjYH .=Kdx. yd ,laIK yÿkajd ÿkay'th iudc ixia:djkaf.a hy meje;aug
b;d id¾:l f,i Wkajykafia l%shdjg kekajQy'
fuu m¾fhaIK m;%sldj u.ska oaú;Shsl o;a; fhdod .ksñka kQ;kfha m%Odk .eg¨jla
ù we;s kS;s.rel yd iodpdrd;aul núka f;dr iudc jHqyh ms<sn| fn!oaO oDIaáh
úuid nef,hs'tysoS nqoaO ld,Sk f;dr;=re o kS;sh yd iodpdrh ms<sn| nqÿ oyfï
wdl,amhka mokï lrf.k fuu úu¾Ykh isÿ flf¾'nqÿ oyu u.ska kS;s.rel yd
iodpdrd;aul iudchlg wjYH wä;d,u ilia lf<ao@ i;H jYfhkau nqÿ oyu
kS;s.rel yd iodpdrd;aul iudchlg bjy,a jQfhao@ kS;s.rel yd iodpdrfhka
f;dr iudch nqÿ oyu u.ska msrsfy,d ÿgqfõo@ hk .eg¨ iïnkaOj fuysoS úuid
nef,hs'tu fn!oaO m¾hdjf,dalh jQ l,S kS;s.rel yd iodpdrd;aul iudch ms<sn|
ft;sydisl" iudcuh yd wdpdrd;aulj flfrk úYaf,aIKhls'
m%uqL mo ( kS;sh" iodpdrh" m%pKav;ajh
1
ksnkaO WmfoaYsld" wd¾:sl úoHd wOHhkdxYh" reyqK úYajúoHd,h" ud;r'
95
BUSL-NC-2013- 056
mdi,a isiqkaf.a iodpdr ixj¾Okh¦ nqoaO O¾uh úIh wruqKq pß;dhkh
ù we;s wdldrh ms<sno mdi,a folla weiqßka flfrk úu¾Ykd;aul
wOHhkhla
wdpd¾h jrÈfj, úchiquk ysñ1
wïfma úu,Oïu ysñ2
Ys% ,xldfõ Èia;s%lal foll msysá w¾O kd.ßl mdi,a folla weiqßka flfrk
úu¾Ykd;aul wOHhkhls
isiqkaf.a iÞpdrd;aul ixj¾Okh ioyd n,mdk .eg¨
wOHhkh lsÍu ioyd m%Yakdj,S iïuqL idlÉcd ksßlaIK yd f,aLk.; o;a;
fhdÞ.kakd ,§ f;dr;=rej, ksrjoH;dj yd úYAjiH;dj wdrlaId lsÍu ioyd o;a;
;%sfldaŒlrKh lrk ,§
wOHhkfhaoS my; ioyka wkdjrKhka jvd;a iqúfYaIS
úh wd.ñl úIh u.ska iÞpdrh pß;dhkh lsÍu .=re isiq fomsßfiau wfmalaIdjka
njg m;aj we; iÞpdrd;aul nj p¾hdfjka m%o¾Ykh úu wfmalaIdj úh hq;= jqjo
th ±kqu uekSu ioyd muKla Ndú; lsÍu ÿ¾j,;djls iÞpdrh pß;dhkh ùug
m%dfhda.sl ls%hdldrlï fnfyúka WmldÍ jqjo mdi,ska tA ioyd we;s wjOdkh
.s,sfyñka mj;S iÞpdrh ish¨ fokdf.a Þhl;ajfhka B<. mrmqrg Þhdo úh hq;=
jqjo iÞpdrh wdrlaId lsÍug fm<Uùu wd.ñl úIh Ndr .=rejrhdf.a ld¾hhla njg
m;aj we; tu ;;a;ajh úkh úfrdaë yeisÍï W.% ùug n,md we; tA yd ine`§ B<.
lreK jkafka isiqkaf.a wd.ñl yd iÞpdrd;aul p¾hdjka ksjiska Wmia:ïNkh
fkdlrk w;r Bg olajk wjOdkho wvq fjñka mej;Suhs
isiqkaf.a iÞpdrd;aul ixj¾Okh Wfoid iudc Þhl;ajh b;d jeo.;ah iDKd;aul
úh hq;= jerÈ p¾hd yd wdl,am Okd;aul f,i ie,lSu ;j ÿrg;a isÿ fkdúh hq;=h
tAu wdl,am mdi,a Wm ixialD;sh ;=< o frdamkh ùu iÞpdr ixj¾Okh ioyd
wys;lr f,i n,md we;
m%uqL mo - iÞpdr ixj¾Okh pß;dhkh wd.ñl úIh
1
mSGdêm;s" NdId yd ixialD;sl wOHhk mSGh" Ys% ,xld NslaIq úYajúoHd,h" wkqrdOmqr'
iydh lÓldpd¾h" iudÔh úoHd yd ;=,kd;aul wOHhk wxYh" Ys% ,xld NslaIq úYajúoHd,h"
wkqrdOmqr'
2
96
BUSL-NC-2013- 057
¥IK yd jxpd ksjdrKh( nqÿoyfï yd Ndr; w¾:Ydia;%Sh újrKhkaf.a
iuld,Sk wod<;ajh
cïnq.ymsáfha Oïudf,dal ysñ1
¥IK yd jxpdj,ska f;dr iudchla lsisod f,dalfha ìys fkdfõ' tfy;a ¥IK yd
jxpd keje;aùu o iudc idOdrK;ajh yd whs;sjdislï iqrCIs; lsÍu o ish¨
md,lhkaf.a hq;=lu nj;a ta fjkqfjka wjYH kS;Hkql+, yd wdpdrO¾óh l%shdud¾.
.; hq;= nj;a fn!oaO yd Ndr;Sh w¾:Ydia;%Sh ks¾foaYhhs' ta ms<sn| jeo.;a lreKq
md,s ;%smsglfhka o imhd .; yelsh' th Ndr;Sh kS;sYdia;%fha o taldxYhls'
fuu m¾fhaIK m;%sldfõ wruqK jkafka fm<oyfï" Ndr;Sh w¾:Ydia;%Sh lD;sj, yd
j¾;udk
wKmk;aj,
jxpdjka
yd
¥IKhka
u¾okh
lsÍfuys,d
ks¾ÈIag
l%fudamdhhka fudkjdo@ ta i|yd Ndú; Wml%u fudkjdo@ hkak úuid ne,Su;a tu
ks¾foaYhkaf.a j¾;udk wod<;ajh flfiao@ hkak úuid ne,Su;ah' fï i|yd
úfYaIfhka rdcH yd fm!oa.,sl wxYhkays ¥IK wl%ñl;djka ksjdrKh fjkqfjka
yd mdßfNda.slhka iqrCIs; lsÍu i|yd mkjk ,o 1979 wxl 01 ork mdßfNda.slhka
wdrCId lsÍfï mk;" 1971 wxl 09 ork mä yd ññ wd{dmk;" 1954 wxl 11 ork
w,a,ia mk; jeks kQ;k mk;a" wdh;k ix.%yh yd fl!á,H w¾:Ydia;%h"
ldukaolSh kS;sidr" Y=l%kS;sidr" rdckS;sr;akdlr jeks w¾:Ydia;% lD;s o iQ;% msglh
yd úkh msglh o mßYS,kh flf¾'
fï ms<sn| úuiSfï§ Ndr;sSh yd kQ;k t<Uqïj,§ ¥IK yd j[apd w¾:l:kh"
úksYaph" jerÈ lrkakkag o`vqjï meñKùu wdÈh fmdÿfõ idlÉPdjg n÷ka ù we;'
fm< oyfï§ kS;Hkql+, fkdjk ish¨ l%shdj,ska neyer úh hq;= nj;a tjka
mßirhla ks¾udKh fkdjk wkaoug rdcH úpdÍu l< hq;= nj;a ks¾foaY flf¾' ta
i|yd iqÿiq rdcH m%;m
s ;a;s ilia lr.ekSug o nqÿoyfuka ukd u. fmkaùula isÿ lr
;sfí' md,lfhl= úiska ksoyia yd idOdrK fj<|fmd<la ìyslsÍu i|yd;a rdcH
;ka;%fha ks,OdÍkaf.ka uQ,Huh jYfhka isÿjk ydks j<lajd .ekSu i|yd;a ta
;k;=rej,g m;alsÍu i|yd;a ie,ls,a,g .;hq;= lreKq §¾> jYfhka w¾:Ydia;%
.%ka:j, idlÉPdjg n÷ka lr ;sfí' idOdrK yd hymd,khla iys; iudchla
fjkqfjka jQ kQ;k l%shdud¾. úuid ne,Sfï§ o ta fjkqfjka .;a ffk;sl yd wdpdr
O¾óh t<Uqï rdYshla olakg ,efí' oKav l¾uhka iïnkaOfhka hï hï fjkialï
1
lÓldpd¾h" iïNdjH NdId wOHhk wxYh" fmardfoKsh úYajúoHd,h'
97
olakg we;;a fmdÿfõ ie,l+ úg l%ufõofha oeä iudklula olakg ,efnk w;r
kQ;khg o tajd tf,iska u Ndú;hg .; yels nj fmfka'
m%uqL mo - w¾:Ydia;%h" rdcH m%;sm;a;s" ¥IK" jxpd" oKavkh
BUSL-NC-2013- 058
The Theravada Perspective on the origin of Ethics
Ven. Dr. Kadawathgama Piyarathana1
It is recorded that the origin of Greek ethics can be seen in the treaties of west and it
seems a strong relationship of the ethical terminologies in field of ethics in Greek
language. Further, the fields of ethics have been mostly discussed by the Greek
Philosophers and their discourses are highly related to the theistic teachings. This
research will examine the place of Greek ethics and the relationship of it in the face of
theistic teaching. The other matter of this research is to examine, what is the oldest
philosophy either Eastern philosophy or Western Philosophy. As my concern, the
Eastern philosophy is older than western philosophy. Therefore, this research will
examine the role of ethics in the context of Eastern and Western philosophy.
Keywords: Greek, ethics, philosophy, eastern, western
1
Senior Lecturer, Department of Buddhist Studies & Pali, Bhiksu University of Sri Lanka,
Anuradhapura.
98
BUSL-NC-2013- 059
iq;% msglfhys iy mYapd;a fmagl wNsO¾u idys;Hfhys we;=<;a Ñ;a;
ú.%yfhys iodpdrd;aul w.h úuid ne,Su
iqis,a ,ika;1
Oïumofha Ñ;a; j.a.fhys „Ñ;a;h‟ ye`oskaùu i|yd Mkaokx" pm,x" ÿrCLx"
ÿkaksjdrhx" mßMkaok" wdoS joka rdYshla Ndú; ù we;' tu iEu jokla u Ndú; ù
we;af;a Wiia iodpdrd;aul w.hlao we;sjh' iq;% msglfhys rd." fodai" fuday"
ixÅ;a;" uy.a.;" W;a;r" iudys;" úuqla;" hk iajNdjhka iys; iy rys; hk
woyiska fojeoEreïj ú;a; 16ka hq;= Ñ;a; j¾.SlrKhla bosßm;alr we;' tfukau"
iQ;% msglfhys Ñ;a;h bosßm;a flfrkafka laf,aIhkaf.ka wmsßisÿjk" hym;a wruqKq
u.ska mssßisÿ l< yels wd;au fyda wd;aóh fkdjk" j¾Okh l<yels fohla jYfhks'
wNsO¾ufha l;a;= idOk" lrK idOk iy Ndj idOk hkqfjka Ñ;a;h ye|skaùug
w¾: ksrEmK 3la bosßm;aj we;' is; i|yd l;_D;ajhla" WmlrKd;aul w¾:hla iy
Ndjd;aul w¾:hla tu`.ska ,ndfoa' tfukau"
Ñ;a;" ufkda" udki" yoh" mKa vr"
ufkdaukdh;k" ukSkaøsh wdoS m¾hdh mo 10la is; ye`oskaùfïoS mYapd;a fmagl
wNsO¾uh Ndú; lr we;' wjia:d 17lska iukaú; Ñ;a;ùÓ ixl,amh o mYapd;a fmagl
wNsO¾u idys;Hfha jeo.;a b.ekaùula jk CIKjdoh o Ñ;a; iïnkaOfhka bosßm;a
jQ iqúfYaIS b.ekaùï fjhs' tu b.ekaùï wkqidrfhka iQ;% msglfha bosßm;ajQ
Ñ;a;fhys l%shdldÍFjh iy tys wkd;au iajNdjh iodpdrd;aul whqßka bosßm;a jk
nj fmkS hhs' wNsO¾u msglfhys Ñ;a; ú.%yh"
iïnkaO jkq fmfkhs'
ffp;isl ú.%yh iu. o oeä fia
Ñ;a;-ffp;isl w;r mj;sk wfkHdakH iïnkaOh
wNsO¾ufhka jvd;a ;yjqre flfrhs'
iQ;% msglfhys iy mYapd;a fmagl wNsO¾ufhys i|yka Ñ;a; ú.%yfhys iodpdrd;aul
nj úuiSfïoS lreKq lsym
s hla u;= lr .; yelsh'
Ñ;a; ixl,amh ksjk wruqKq lr bossßm;aùu'
l¾u úksYapfhaoS fÉ;kdj uQ,sl idOlhla jYfhka ie<lSu'
l%shdjla isÿùu i|yd ukfiys m%uqL;ajh ms<s.eksu'
Ñ;a;h wkd;au jqjla nj b.ekaùu'
Ñ;a; mdßY==oaêh g ´kEu wfhl= g YlH;dj we;ehs ms<s.ekSu'
Ñ;a; ixl,amh u.ska mqoa., iaffjÍ;ajh w.h lsÍu'
1
iyldr l:sldpdhH_" fn!oaO wOHhk tallh" fld<U úYajúoHd,h'
99
fï wdoS lreKq rdYshla u.ska fnoaO Ñ;a; ú.%yfhys iodpdrd;aul nj ksrEmKh
fjhs' fï wdldrhg i<ld ne,SfïoS .uH jkafka nqÿoyu u.ska Wiia iodpdrd;aul
Ñ;a; ú.%yhla bosrm;a jk njhs'
m%uqL mo( Ñ;a;" lïu" iq;a;" wNsOïu
BUSL-NC-2013- 060
Cloning and Ethics; A Buddhist Philosophical Approach
Samantha Ilangakoon1
Cloning is considered a crucial development in the field of genetics especially with
the introduction of animal cloning. In the contemporary context animal are being
cloned for various reasons. Those who support cloning argue that the environment can
be benefited from cloning. There is no doubt that as human beings we are benefited
from gene science. These advantages sometimes may lead us to extremisms.
Therefore some controversies had been aroused due to the process of cloning. For
instance; such issues as how far cloning should be applied? ethical barriers in cloning,
religious consciousness and cloning, should humans be cloned? Are being hotly
debated. In order to clarify these issues there should be proper discussions among
scholars.
By presenting this paper titled 'cloning and ethics: a Buddhist Philosophical
Approach' my aim is to inquire into a possible Buddhist approach to cloning. As a
social philosophy Buddhism always responds to social matters. Then can Buddhism
agree with cloning animals as well as plants? According to Buddhist moral
philosophy is cloning compatible with the true development of society? Can
Buddhism justify human cloning? Does cloning maintain the balance of the
environment? These controversial positions will be taken into consideration in my
presentation.
1
Head,Department of Religious Studies and Comparative Philosophy, Buddhist and Pali,
University of Sri Lanka, Homagama.
100
Cloning has become a controversial issue due to some religious and ethical concerns.
Ethical and moral issues are discussed both in religion and philosophy. Buddhism has
been identified as a religion as well as a philosophy. Buddhism seems always to
encourage human beings to develop both secular and inner dimensions of the society.
Therefore cloning as a secular phenomenon has been applied for social and economic
development. Accordingly it is timely to discuss the matters of cloning especially in a
Buddhist perspective. In my presentation I hope to analyze Buddhist ethical and
philosophical teachings on cloning in the context of the contemporary debate on
cloning.
Keywords: Ethics, Extremism, genetics, Philosophy, Buddhism, cloning
BUSL-NC-2013- 061
A Socio-Psychological Study of Aggressiveness among Students
Keerthi Jayawardene1
P.P.G. Chamila Siriwardene2
Students are faced with many instances that result in feelings of anger, frustration, and
humiliation. These feelings often result in students reacting aggressively. The most
commonly accepted cause for aggressive behavior is victimization of students in
school settings and identified that the teachers, administrators, and other school
personnel consistently use aggressive behavior toward students in the name of
discipline, and students learn that it is acceptable to hit others when one is upset or
angry.
Aggressiveness is the most serious of inappropriate behaviors and has the most
serious consequences for both the student and the environment. Violent and bullying
1
Social Development Policy, Research and Publication Division, National Institute of Social
Development.
2
Social Development Policy, Research and Publication Division, National Institute of Social
Development.
101
behavior are specific types of aggressive behavior that result in similar outcomes or
functions of aggressive behavior. However, aggressive behavior is either to injure
another, to gain something for the aggressor, or to produce both injury and extraneous
gains. Student's behavior and interaction with the social environment and with their
with their student's families, colleagues maintain the aggressive the behaviors occur in
stages and also this behaviors of one stage will result in certain predictable reactions
from the social environment and it is lead to further actions from the student.
Aggressiveness is common among students who studied at the schools and their
aggressive behaviours directly or indirectly pave the way to violence. Therefore
aggressiveness has become a social and psychological problem in Sri Lanka.
Student of ages between 10 to 18 are trying to show their emotions using aggressive
behaviours and therefore they become instrumental in producing „Intra and Inter
personal conflict as well.
The behaviour and attitudes of family, social, cultural and religious perspectives are
caused to increase the aggressiveness among student at the school.
Keywords: aggressive, violence, students, emotions
102
BUSL-NC-2013- 062
Empathy as a Means of Developing Harmonious Co-existence
From the Buddhist perspective of Attūpəmā
Kumarasinghe Disanayake1
In a globalized world, what is in question are effective ways that could promote
harmonious co-existence in a pluralist society, where there is greater intermixing of
peoples and cultures than ever before. According to moral philosophers, the root
cause of discrimination, which hinders harmonious living in a poly-ethnic multitude,
is self-esteem and contempt of others. Psychologist Daniel Goleman discussing the
gulf between „Us‟ and „Them‟, says that “it is the silencing of empathy” (Goleman,
2006, p. 299) that generates this gulf. As a solution; politicians, economists,
educationists and even entrepreneurs see the importance of empathy: “the drive to
identify another person‟s emotions and thoughts, and to respond to them with an
appropriate emotion” (Baron-Cohen, 2004, p. 2). Therefore, empathy is regarded as a
means by which every individual receives the respect that they deserve in terms of
their nationality, culture and religion. Attūpəmā: “self-comparison”, in the Buddhist
doctrine gives a solid base for this idea.
Attūpəmā can be literally translated as “self-comparison,” which is taken to mean
comparing oneself against “another self”. Self-comparison invites the individual to
put oneself in to another‟s position and refrain from inflicting on the other individual
what he/she does not like to be inflicted on him/herself (Samyutta Nikaya, 18841904.; "The word of the doctrine (Dhammapada)," 1997).
„Attūpəmā‟ also
emphasizes how violence can be reduced replacing egoism with altruism. Placing
oneself in another‟s position clearly means narrowing the chasm between “Us” and
“Them”. From this perspective, notion of empathy can be found well situated within
the Buddhist moral teaching of Attūpəmā. This paper investigates empathy‟s potential
to promote harmonious co-existence from the Buddhist perspective of Attūpəmā.
KeyWords: Empathy, Multiculturalism, Social harmony, Buddhism, Attūpəmā
1
Doctoral Fellow at QUT, Brisbane.
103
BUSL-NC-2013- 063
Cognitive, Behavioral and Psychotherapeutic Analyses & Methods
in Theravāda Buddhism for Mind Development
R. M. Rathnasiri1
Cognitive, Behavioral and Psychotherapeutic methods can be noticed in the Tipiṭaka,
Commentaries, sub-commentaries and later commentarial compositions. The prime
objective of this paper is to point out the cognitive, behavioral and psychotherapeutic
analyses, approaches and methods in Theravāda Buddhism for the suppression and the
elimination of problematic mental states and behavior in the process of mental
development. Major Analysis of Problematic States of Mind and Behavior: All the
mental disorders and problematic behaviors are basically caused by the noxious trio
– greed, hatred and delusion. Such problematic states of mind and behavior can be
seen to have internal and external causes.
Behavioral Modification: Pañcasīla, Aṭṭhaṅgasīla, Dasasīla, Pātimokkha
Cognitive and Behavioral Modification: Ānupubbi-kathā - gradual instruction Preparation of the mind of the disciple before the advanced teaching of the Four
Noble truths is introduced, Sāmukkaṃsika- Desanā - Ultimate instruction to end
problematic
mentality
and
behavior.
Cognitive
and
Psychotherapeutic
Modification: The Four Sublime Abodes, Development of the Five Mental Faculties,
the Dasa Anussati, the Seven Methods in the Sabbāsava Sutta, Tranquility Meditation.
The Threefold Method presented in The Noble Eightfold Path:
1. Sīla
– Behavioral therapeutic modification
2. Samādhi – Mind Unification
3. Paññā
– Cognitive modification
The Ultimate Method: The Sevenfold Purity (Satta Visuddhi) – the Insight
Meditation
Conclusion:
The
Five
Methods
Introduced
in
the
Visuddhimagga:
Vikkhambhana-pahāna (overcoming by repression), Tadaṅga-pahāna (overcoming by
1
Visiting Lecturer, Postgraduate Institute of Pali and Buddhist Studies –University of Kelaniya.
104
the opposite), Paṭipassaddhi-pahāna (overcoming by tranquilization), Nissaraṇapahāna (overcoming by escape) and Samucchada-pahāna (complete eradication)
Keywords: mental development, Four Noble truths, Behavioral Modification,
Four Sublime Abodes
BUSL-NC-2013- 064
Sati, Saññā, Paññā
Dr. H. M. Mahinda Herath 1
Pāvacane sati pana vividāni atthāni dipenti. Tathā ca taṃ vimuttimaggasmiṃ
pamukadhammakāranamiva vuccati. Tena atthena pāvacane tayo atthā satiya dīpenti.
Tāni pana dhāraṇatā ca manasikāro ca citte āropanatā ca honti. Tena lokottaramagge
ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi
cirabhasitampi saritā anussaritā. Satipaṭṭānadhamme sati pana sabhāvajātadhāraṇāti
vuccate. Tena satiyā manasikāraṃ paṭibujjhate. Saritā ca anussaritā ca, ime dve
padāni satiyā saddhiṃ samanuyu¤jiyamānapadāni. Ettha saritā pana satiyā ekadhā
ārammanaṃ anussaramānoti vuccati. Tathā ca taṃ ārammanaṃ punappunaṃ
anussaramānaṃ anussaritā ca vuccati. Tena ariyamagge nibbānaṃ ārabbha
vipassanaṃ vaḍḍiyamàno ariyasāvako satimā hoti.
Satiyā vividāni atthavivaranāni aññhakathàsu santi. Tattha Saranti etāya, sayaṃ vā
sarati, saraṇamattameva vā esāti sati vuccati. Aparo nayo – apilāpanalakkhaṇā sati,
asammosanarasā, ārakkhapaccupaṭṭhānā visayābhimukhībhāvapaccupaṭṭhānā vā,
thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā, ārammaṇe daḷhaṃ patiṭṭhitattā
pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.
Nikāyaganthesu satipaṭṭhanaṃ pana atītavattusu kāraṇaṃ anussaramanakusalatāti
vuccati. Tathā ca sati pana nisagajātakāraṇantī‟ti dīpeti. Suttesu taṃ indriyañca
balañca maggañcā‟ti akkhāti. Tathā ca buddhavacane satiyā saha patibadda padāni
honti. Tāni pana anussati, sammāsati, saraṇatā, dhāraṇatā, apilāpanatā, apilāpanatā,
asammussanatā, satindriyaṃ, satibalaṃ ca paṭissati bhavanti
1
Peradeniya vissavijjālayattha Pālisogatajjhanaṃso, Sirilaṅkā.
105
Milindapañhe āgatanayena apilāpanalakkhaṇā ca upaggaṇhanalakkhaṇā cā‟ti satīyā
dve lakkhaṇā honti. uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā,
ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā,
ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ
vimuttī‟ti. Anupakāre dhamme apanudeti, upakāre dhamme upaggaṇhāti. Evaṃ kho
upaggaṇhanalakkhaṇā satī‟ti.
Saññā ca sati ca iti ubhayapadāni aññamaññapaṭibaddadhammā. Tena sati pana
paṭibalasaññānaṃ mūlakāraṇaṃ. Pāvacane sati pana manasikāradhamman‟ti vuccati.
Satiyā vaḍḍte yathābhūtena dhamme saccikaroti. Tattha tāni tāni ārammaṇāni
visadaṃ sambodhenti. Evaṃ satiṃ sattānaṃ diṭṭiṃ viroceti. Yathābhūtena lokaṃ
bodheti. Tattha sattānaṃ paññā abhivaḍḍhati. Evaṃ sati pana imāya Saññā ca
paññāya ca mūlakāraṇaṃ hoti.
Pamukapadāni: Sati, Yathābhūtañāṇadassanaṃ, Paññā, Milindapañha, Nikāyagantha,
Abhidhamma, Saññā,
BUSL-NC-2013- 065
The Complications of Accepting Pabassara-Citta as Bhavaṅga
Ven. Ilukewela Dhammarathana Thero1
The statement found in Aṅguttara Nikāya, pabassaraṃ idaṃ bhikkhave cittaṃ . . .
explains the nature of pure mind. Defining the term 'pabassara-citta' its commentary
suggests that it is 'bhavaṅga'. When the characteristics of bhavaïga are taken into
consideration with reference to the Ābhidhammic manner, it is a kusala vipāka citta.
However, after cuti-citta, whether kusala-vipāka-citta or akusala-vipāka-citta could
arise and it becomes the paṭisandhi-citta. The next citta following paṭisandhi-citta is
bhavaṅga. Therefore, the complication arises when accepting the bhavaṅga as kusalacitta.
1
Probationary Lecturer, Department of Buddhist Philosophy, Buddhist & Pali University of Sri Lanka.
106
Two great scholars had paid their attention to this controversy and suggest two
different views. Professor Dharmanand Kosambi explains that in Theravāda
Abhidhamma the akusala-vipāka-citta is considered ahetuka because the akusalamūlas do not strengthen each other. Professor Padmanabh S Jaini suggests that such a
discrimination is to be found in the Theravāda because of the interpretation of
pabassara-citta as bhavaṅga-citta. Further, he states that a pabassara-citta can have
the kusala-mūlas but cannot possess the akusala-mūlas and hence formulated a rule
that the akusala-vipāka-citta is ahetuka.
The pabassara-citta is not explained in Sutta Pitaka as belonging to the Arahants and
it is the mind of the world-lings. Usually, the world-ling's mind follows the ten fetters
that should be eradicated. Therefore, the purpose of the research is to suggest that the
bhavaṅga is the state where no defilements are attached and hence it is the pabassaracitta.
Keywords: pabassara-citta, bhavaṅga, kusala-vipāka-citta, ahetukās.
BUSL-NC-2013- 066
orejka ;=< jeäh hq;= fn!oaO wdl,am yd wdOHd;añl l%shdldÍ;aj
wj.ukfhys ,d kQ;k rEmjdyskS udOHfhys n,mEu ms<sn| iudc
ikaksfõokd;aul wOHhkhla
wdpd¾h fiak kdkdhlaldr1
udkjhd iïnkaOfhka i,ldn,k l, reÑl;ajh yd riúkaokh hkq imqrd is; yd
ne£ mj;skakls'
iajlSh mxfÉkaøShhka mskùu wruqKq fldg.;a mqyqÿka ñksid ta
i|yd ksn| l%shdldÍ fjhs'
tneúka" th ufkdaúoHd;aul" udkjúoHd;aul yd
ÔjúoHd;aul iajNdjhla f,i ye¢kafjhss'
rEmjdysksh hkq kQ;k udkj Ôú;h
wdlD;s.; lrk wÉpqjla nj iuyr iudcúoHdfõ§yq y÷kaj;s'
tfukau" th bIag
fyda wksIag f,i iuia; iudch fufyhúh yels jvd;a n,mEïiy.; udOH
fuj,ula f,io úúO ikaksfõok úoHd¾Òyq w¾: olaj;s' kQ;kh ksfhdackh lrk
1
fcHIaG lÓldpd¾h" udkjYdia;% wOHhkdxYh" Y%S ,xld rcrg úYajúoHd,h" ñyska;f,a'
107
ÈhqKq ckudOHhla jYfhkaa rEmjdysksfhys iudc n,mEu ú.%ylsÍfuys,d mQ¾fjdala;
w¾:l:khka m%udKj;a miqìula ilik nj fmfka'
j¾;udk m%dfhda.sl iudch
ms<sn| úuiSfï§ ksn| w;aoelsh yels .eg¨ldÍ kj m%jk;djka nyq,j y÷kd.;
yelafla <ud mrmqf¾ p¾hdjka wdY%fhka nj fmkShkakls'
Rcqju ta yd ne£ mj;shs'
rEmjdyskS udOHho
ta wkqj" orejkaf.a fn!oaO wdl,am yd wdOHd;añl
l%shdldÍ;aj wj.ukfhys,d kQ;k rEmjdyskS udOHfhys n,mEu úu¾Ykd;aulj
.fõIKh lsÍu fulS wOHhkfhys m%uqL woHdYhhs'
Wla; ldrKh ms<sn| mq`M,aj úu¾Ykfhys ,d wkqo;a l%ufõo oaú;ajhla fuys iqúfYaI
fjhs' wod< idys;H úu¾Ykh jQ l,S ta i|yd jk m%uqL;u Ydia;%Sh jHdhduhla f,i
kï l< yelsh'
ta wkqj" mQ¾fjdala; úIh fCIa;%fhys,d m%ldYs; idys;Hh .eUqßka
úu¾Ykh lsÍu fuys m%uqL fldg.efka'
oaú;Sh jYfhka" wyUq f,i f;dard.;a
iujhia ldKavfha orejkaf.a ffoksl p¾hdjka úIhfldg.;a iïuqL idlÉPd iys;
ishqï ksÍCIKhkao jvd;a M,odhl l%ufõohla f,i .eKsk' rEmh wdl¾IKYS,s h'
th úúO ixcdkk wruqKq imqrd,Sug iu;a fjhs'
ta w;r;=r" yqÿ bf,lafg%dak
rEmmoaO;shla ;=< Èÿ<k ukialdka; nj flfrys jYSlD;jk orejka" ld,h yd
wjldYh ms<sn| mej;sh hq;= iudcdjfndaOfhka wE;afjñka wdl,amuh jYfhka
msßfyk
whqre;a"
bka
m%;srEms;
úúO
m%pKav;ajhka
yd
nd,fnd<|
yriqka
wdia:dkhka" Tjqkaf.a wd.ñl yd wdOHd;añl l%shdldÍ;aj wj.ukfhys,d miqìï jk
whqre;a fuu.ska úYo flf¾'
m%uqL mo( fn!oaO wdl,am" wdOHd;añl l%shdldrs;ajh" <udmrmqr" m%pKav;ajh"
ixcdkk wruqKq
108
BUSL-NC-2013- 067
The Buddhist Perspective towards Global Warming
Kavindranath Harshana Munasinghe1
The scientific explanation for climate change is based on observation of nature.
Scientists look at such things as burning of coal and oil, deforestation, and agricultural
activities. From the evidence that has been gathered over many decades of study,
scientists have concluded that human activities are responsible for changing the
Earth‟s climate. This change has already started, and will become much more
dramatic in coming years.
Global Warming is a controversial issue, and there are many politicians and media
personalities who remain disbelieving. However, a 2009 survey showed that over
97% of actively publishing climate scientists agree that human activity is a significant
contributing factor for global climate change. Global Warming has been permitted in
joint statements by the world‟s major scientific academies and organizations, while
there are no scientific bodies of national or international standing that currently face
the Global Warming theory.
Buddhists have a deep respect for life. The doctrine of harmlessness is the essence of
Buddhist ethics. We have always acknowledged our affinity with the natural world,
and see humans as just one form of a „sentient being‟. We are intrinsically no different
to the other beings who we share this planet with, since all can feel pain and suffering,
and all have the potential to achieve Awakening. This is why the issue of climate
change is a deeply moral one.
As Buddhists, we learn to realize that human activity is connected to the causes and
effects of global climate change. With belief in karma, we look at our actions and the
intent of our actions. We should necessarily consider how we affect our environment
and need to account for what we do. We realize when we‟re careless and unconcerned
about others, whether sentient beings or natural resources, we will ultimately face
consequences somehow.
From a Buddhist perspective, learning about global warming and disasters doesn‟t
invoke fear or panic, but rather is taken as knowledge that can support wise action to
1
3rd year Student, Sri Lanka International Buddhist Academy.
109
make better the conditions that exist. This is a time for education, understanding,
communication…and as is taught, proceeding with right thought, right word and right
action for the benefit of all living things.
Keywords : climate change, global warming, planet, karma
BUSL-NC-2013- 068
kQ;k c, mßfNdack .eg¨ úIhfhys Wmfhda.s lr .; yels
fn!oaO úi`ÿï
1
ueáneôfha Oïuisß ysñ
f,daljdis i;a;ajhkag w;HjYHu iïm; jkafka c, iïm;hs' ksfrda.s Èú fmj;la
.; lsÍug msßisÿ c,h mdúÉÑ l< hq;=h' mD;=úfhka ishhg ye;a;Ejlau jeis we;af;a
c,fhks' thska jeä m%udKhla ,jK c,hhs' m%fhdackhg .; yels c,h we;af;a iq¿
m%udKhls' f,dal ck .yKkfhka yß wvlg mú;% c,h fkd,efnhs' Èfkka Èk
isÿjk mßir úkdYh" ld¾ólrKh" iudc fkdlghq;=lï fya;=fjka c, iïmf;a
ys.hg ñksidg uqyqK fokakg
isÿù we;' c,h i`oyd ;r.hla we;sùu" c, ys.h"
msßisÿ c,h fkdue;sùu" fmdÿ c, myiqlï ks¾udKh fkdùu hkdoS .eg¨ Woa.;j
;sfí' fuu.ska ish¨ fokdg msßisÿ c,h m%fhdackhg .ekSug fkdyels fõ' c,h
ksishdldrj mßfNdackh lsÍu u.ska fuu ;;a;ajh u. yrjd .; yelsh'
Èfkka Èk uqyqK mdk c, .eg¨jg iQ;% msglh u.ska úiÿï ,nd .ekSug ms<sjk'
nqÿoyfuys
c,h fohdldrhlg j¾. lr we;' ta mdkSh c,h yd mßfNda. c,h
jYfhks' mdkSh c,h hkq mdkh
lsÍug yd uqj fodajkhg .kakd c,hhs' mdkh
lsÍug yer fiiq wjYH;dj,g .kakd c,h mßfNdackSh c,h f,i ye`Èkafõ'
nqÿrcdKka jykafia u'ks' n%yaudhq iq;%fha§ NslaIqka jykafia,dg foaYkdlr we;af;a
;udg m%udKj;a mßÈ meka ms<sf.k mßfNdckh l< hq;= njhs' mßirhg yd fjk;a
iïm;aj,g ydks fkdjk mߧ c, mßyrKh nqÿoyfuka fmkajd § ;sfí' mßfNdckSh
c,h ÿIKh ùug bvfkd§ msúiSug yd msgùug c,ldKq yd fidfrõ yÿkajd ÿkay'
tfukau mßfNda. c,fhys u< uq;% lsÍu wdÈh kqiqÿiq nj mejfihs' ta ksid
1
iydh lÓldpd¾h" md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYajúoHd,h'
110
nqÿkajykafia fun÷ jQ kshuhka mKjkakg we;' th YsIag iïmkak iudchla
mekùfï taldhk wruqfKks' by; i`oyka lreKq i,ld ne,Sfuka j¾;udkfhys
mj;akd W.% c, m%Yakhg wld,sl m%dfhda.sl úi`ÿï ñg wjqreÿ fooyia mkaishhlg
fmr nqÿoyu u.ska ,nd § we;s nj meyeÈ,sh'
m%uqL mo ( c,h" mßfNdack" nqÿoyu" .eg¨
BUSL-NC-2013- 069
iudc ixj¾Okfhys,d udmsh ld¾hNdrh
n<kaf.dv wdkkao pkaølS¾;s ysñ1
j¾;udk iudcfhys mj;sk .eg¨ foi wjOdkh fhduqlsÍfï§ fouõmshkaf.a jerÈ
wdl,am úYd, jYfhka fya;=ù we;s nj meyeÈ,s fõ' tkï" orejka ìyslsÍu" orejkag
b.ekaùu" orejkaf.a .eg¨ j,g iïnJOùu jeks lreKqj,§ .eg¨ /ila u we;sù
;sîuhs' fuu lreKq iïnJOfhka fn!oaO WmfoaYkfha odhl;ajh mÍlaI d lsÍu
m¾fhaIKfha wruqKhs'
fndfyda fouõmsfhda orefjla fyda fofofkla isàu m%udKj;ah hs l,amkd lr;s'
kuq;a fn!oaO b.ekaùïj,g wkqj orejka iSud lsÍu idOdrKh l< fkdyels njg
fkdfhla wdldrfhka ;yjqre l< yelsh' ksoiqkla f,iska is.df,dajdo iQ;%fhys
orejka w;r odhdoh fnod§u olajd we;af;a orejka lSmfofkl= w;rh' ixhq;a;
ksldfhys zzl=ál iQ;%h" wmq;a;l iQ;%hZZ wd§ iQ;% foaYkdjkaf.ka fmkakqï lrkqfha
orejka lSm fofkla isàfï jákdlu yd th mjq,a ixia:dfõ wdrCIdj yd iu.sh
i|yd o fnfyúka m%fhdackj;a fjk njhs'
;jo orejkag wOHdmkh ,nd§u fouõmshkaf.a m<uq hq;=lu jYfhka j¾;udkfha
i,lk wdldrla olaakg ;sfí' wd.ñl" idudÔh yd iodpdru;a wxYh .ek fkdis;d
we;eï fouõmsfhda orejkag Ys,am Ydia;% b.ekaùfuys fhfoa' tys§ ;udu úYd,
fYdalhlg m;ajk wdldrhla olakg ,efí' kuq;a is.df,dajdo iQ;%fhys olajd we;af;a
m<uqj orejd múka j<lajd fojkqj msfkys fhdojd f;jkqj Ys,am Ydia;% i`oyd
fufyhjk f,ihs'
ta wkqj fuu m¾fhaIKfha§ bÈßm;a lsÍug wfmalaId lrkqfha iudc ixj¾Okfhys,d
udmsh ld¾h Ndrh fn!oaO WmfoaYk wdY%fhka mÍlaId lsÍuhs'
m%uqLmo( iudcixj¾Okh" fouõmshkaf.a wdl,am" orejkaìyslsÍu" orejkagb.ekaùu"
is.df,dajdoiQ;%h
1
wdOqksl lÓldpd¾h" m%dfhda.sl fn!oaO wOhhk wxYh" Y%S ,xld NslaIq úYajúµd,h" wkqrdOmqr
111
BUSL-NC-2013- 070
Mental Power in Buddhism and Keith Barry's Brain Magic: A
Comparison
Ven. Kalalpitiye sumanasiri1
This research question is whether Keith Barry's brain magic is related to proves an
aspect of mental power recognized in Buddhism and my hypothesis is that his ability
gives sufficient supporting evidences in favour of the concept of to prove cetopariya
taught in Buddhism. It is a comparative study and an attempt try to motivate people to
engage in this area of study.
Keith Patrick Barry is an Irish magician, a psychological illusionist and hypnotist who
possesses special and uncanny ability to hack into the human brain, controlling and
manipulating thoughts, hidden within your brainwaves. What he does is called as
„brain magic 'but the actual point is that Keith Barry can hack your mind using
psychological techniques. This is where you see the first difference between magic
and what Barry does. Today various kinds of experts like magicians and psychologists
are taking into account concerning Barry's ability and they have been unable to give a
complete explanation regarding definition to Barry's method.
What Barry does using his special mind power reminds us about "cetopariya" in
Buddhism. Cetopariya (the power of discernment of the mind of others) is one of the
powers of abhińńā or called as "super cognitive wisdom or supernatural power". in
English. In Buddhist literature, we can find see many kinds of incidents instances in
which the Buddha and his followers use cetopariya in the same way as of Keith Barry
is supposed to use it and more.
If this is a fact then we cannot keep away Barry's ability as merely only just a
psychological technique. It is probably a result of mental development and could be
taken as a good evidence to discuss on in support of the mental power believed to
have been used by the Buddha and his followers. In this research, I wish to point out
the ever value of validity of higher mental powers recognized in Buddhism in
comparison with practical examples from those attributed too of Keith Barry.
Keywords: Keith Barry, psychology, Buddhism, cetopariya and mental power
1
Psychology (SP)(UN), University of Peradeniya.
112
BUSL-NC-2013- 071
Holding Two Opposite Positions on One Issue: Theravada Buddhist
Positions on the Social Hierarchy
Raluwe Padmasiri1
It is argued that Buddhism is against any sort of divisions of human beings based on
the caste system and that it upholds egalitarianism. Famous quotations from the Sutta
Pitaka (Assalāyana, Madhura (M.N.) Vasala, Parābhava (S.Nipāta), (DP) support the
views that the Buddha is against any sort of such social divisions and instead he was
upholding equality of all human beings.
However, contrary to that attitude and notion, we find numerous literature references
in which Buddhism seems to entertain a kind of division in the society. It is reported
that the Bodhisatta investigated five conditions (Pañca Vilokana: Kāla, Dīpa, Desa,
Kula,
Mātā,)
before
his descended from
Tusita
heaven
to
the
earth.
According to Mahāpadāna Sutta all the Buddhas are to be born in a very
selective specific caste not in any caste. For Culakammavibhanga Sutta human beings
with the characteristics of obstinate and arrogance will get a low-birth. Jātaka stories
can be identified as full of such beliefs and teachings.
It is expected to investigate why two positions which seems contradictory to each
other are in Buddhism. The key questions expected to focus in this research are: can
we consider the latter position as newly added interpolation to Theravada tradition?
Under what rationale does Buddhism both support and negate the caste
system simultaneously?
Keywords: Buddhism, Caste system, Egalitarianism, Two positions
1
Senior Lecturer, Department of Buddhist Philosophy, PGIPBS of University of Kelaniya.
113
BUSL-NC-2013- 072
—mu;a;˜ —mudo˜ hk jpk jHjydrhkays mefkk od¾Yksl yrh
lkafof.or iqkS;r;k ysñ1
fm< oyfuys fmfkk mu;a; yd mudo hk jHjydrhka fndfydaúg tlu wre;lska
Ndú; jk nj fmfka' tfy;a tu fhÿï w;r hï fjkia njlska hqla; in|;djla
mj;sk nj y÷kd.; yelsh' fuys§ udf.a ks.ukh jkafka mu;a; jqjfyd;a mudo
jk njhs' tkï u;a ùu fya;=fjka m%udoh we;sjk njhs'
—mu;a;˜ hkq —m˜ mQ¾j —u;a;˜ hk w;S; lDoka;fhka ksmka mohls' u;a; hkafkka
u;ajQ hk wre; ye`.fõ' fm< oyfï ±lafjk —u;a;-.cskao-ú,dis;-.dó˜ hk
i`oykska th ikd: fõ' u;a; hk w;S; lDoka;hg mQ¾jfhka —m˜ Wmi¾.h fh§u
fya;=fjka u;a; hkafkys w¾:h ;Sj%r jk w;r w;sYhska u;a jQ hk wre; ye`.fõ'
wêlj u;aøjHh Ndú; l<jqkag we;a; ke;a; fkd±fkk" l< hq;a; fkdl< hq;a;
fkd±fkk" ;ud u f,dj fY%aIaGhd h" W.;d h" keKj;d h wd§ jYfhka yef`.k
iïfudayfhka hq;a Wv`.= njla we;s fõ' thg u;hehs o uohehs o lshkq ,efí' mqoa.,
u;anjg fya;=jk fN!;sl idOlfhda lsysmhls' tkï iqrd iy furh hs' iqrd hkq
ilialr .kakd ,o" fmrd.kakd ,o mdk j¾. h' §> ksldhÜGl:d is.d,iq;a;jKaKkdfjys ±lafjk wkaoug iqrd j¾. myls' msÜG iqrd" mQj iqrd" Tok iqrd"
lsKaKmlaÅ;a;" iïNdrixhq;a; hkqfjks' furh fyj;a iajNdúl f,i u,a meKs
wdÈfhka ilid .kakd mdk j¾. myls' mqmaMdij" M,dij" uèjdij" .=<dij"
iïNdrixhq;a; hkqfjks' fï ish,a, u mqoa., uohg fya;=jk neúka uoH kï fõ'
mu;a; hkq fulS iqrdfjka iy furfhka u;aùu muKla fkdj cd;s uo" f.d;a; uo"
wdfrda.H uo" fhdínk uo" cSú; uo wd§ i;aúis uofhka u;anjg m;aùuhs' tfia u;a
ùfuka mqoa.,hd m%udohg m;a fõ'
mqoa., m%udoh we;sjkafka u;aùu fya;=fjks' idudkH ck jHjydrfhys ±lafjk
f,ig m%udo hk jpkfhka lshfjkafka hï lsis ld¾hhla l< hq;= wjia:dfõ§ l<
fkdyels ùu yd fkdlr yeÍuhs' oyug wkqj mudo hkq l=i,hg is; fhduq
fkdfldg ldu jia;+ka flfrys wdYla;j lghq;= lrñka ksjkg m%udo ùuhs' mudoh
isÿjkafka i;aúis uohkaf.ka u;aùu fya;=fjks' mu;a; fyj;a w;sYhska u;aùfuka
úks¾uqla; ùu ;=< mudofhka ñ§ wmamu;a; ;;a;ajhg m;a fõ'
m%uqL mo( mu;a;" mudo" ucac" iqrd" furh
1
fn!oaO o¾Ykh úfYaIfõ§^wjika jir&" Y%S ,xld fn!oaO yd md,s úYajúoHd,h" fydaud.u'
114
BUSL-NC-2013- 073
A Scientific Approach to Traditional Meditation Practices of Sri
Lanka
Ven. Kirama Wimalatissa1
The main purpose of Buddhist Meditation is to purify mind from mental defilements
but at present, researchers have found that mediation can be applied in a wide range of
psychological & physical applications. Researchers at Harvard and Yale have proved
the very first evidence that meditation can alter the physical structure of our brains.
This being so, meditation yields a surprising number of health benefits, including
stress reduction, improved attention, better memory, reduction of heart diseases and
blood pressure, even increased creativity and feelings of compassion. At present,
Buddhist monks and meditation instructors of Sri Lanka maintain a traditional set of
meditation retreats but they do not pay much attention on mediation as a art of living.
Furthermore, some Buddhist meditation instructors give advice to develop superhuman qualities rather than prioritizing the empirical truth that any practitioner can
experience in their day-to-day life, sometimes, even neglecting Buddhist teachings.
Therefore, they tend to think that meditation is far away from human experience. As
a result, they fail to gain a significant number of health benefits in the level of
whatsoever other researchers (mostly who are non-Buddhists) gain through
meditation practice. If we can combine our knowledge of Buddhist meditation with
modern scientific investigations within Sri Lanka, meditation practitioners will be
attracted to the pragmatic Buddhist path and practice while being benefited from its
results here and now in great numbers than ever before. This research sheds the light
on the re-direction that can be taken by monotonous meditation practitioners and
instructors to improve the quality of their practice with the aid of new discoveries.
Keywords: meditation, health, empirical, monotonous, scientific
1
Probationary Lecturer, Department of Buddhist Studies & Pali, Bhiksu University of Sri Lanka,
Anuradhapura.
115
BUSL-NC-2013- 074
IâúO {dkh yd kùk ;dCIKh ms<sn| ;=,kd;aul wOHhkhla
je,súg fidr; ysñ1
boaêúO" Èínfid;" ÈínplaLq" mrÑ;a;úcdkk" mqífíksjdidkqiai;s" pq;+mmd;
hkqfjka y÷kajkq ,nk IâúO [dKh nqÿrcqkag yd we;eï Y%djlhkag ;snqKq [dK
yhls' fuu [dKj,ska Roaê m%d;syd¾h mEu ^j;=f¾ mdù isàu" wjldYh ;=< m<`.la
ne|f.k isàu& ÈjHuh jQ lka ^f,dalfha ´kEu fohla weiSug yelsùu& ÈjHuh weia
^;=ka f,dalfha ´kEu fohla oelSug yelsùu& wkqkaf.a ys;a oek.ekSfï kqjK" fmr
úiQ l| ms<sfj< lSug yelsùu yd úm; yd Wm; ms<sn| oekSu hk wx. yh okakd
ksid nqÿka IâúO [dKfhka hqla; nj lshhs'
kùk ;dCIKh Tiafia fuu ldrKd yh u úúOdldr ;dCIK Tiafia yd fjkhï l%u
Tiafia lSug iu;alula we;s úúO ;dCIKsl fuj,ï yd mqoa.,hka olakg ,efí' Iâ
wNs{d msysgd ;snqfKa nqÿrcqkag yd we;eï Y%djlhkagh' kùk ;dCIKfha mß.Klh
Tiafia fuu [dKud¾. ms<sn| hï ;rulg fyda fmkajd oSug yelshdjla we;' tfiau
fjk hï msßia úúOdldr l%u Tiafia fï l%u Ndú; lrk nj lsj yelsh' tfy;a nqoaO
[dKhg fyda Y%djl [dKhg iu l< yels uÜgug ;rï kùk ;dCIKh ÈhqKq ù
fkdue;s nj o lsj hq;h
= ' tfiau kùk ;dCIKfha ÈhqKqj;a iu. fu ish,a, isÿ
lrkafka wd¾Ól jdiS mokï lrf.kh' nqÿrcqka lsisÿ wjia:djl ,dN m%fhdack yd
ie,l=ï n,dfmdfrd;a;=fjka Wkajykafiaf.a IâúO [dKh mdúÉÑ lr ke;'
m%uqL mo( nqÿka jykafia" IâúO {dkh" kùk ;dCIKh
BUSL-NC-2013- 075
nqÿ oyfï m%pdrhg zzuqyqKqfmd;ZZ (Facebook) fhdÞdf.k we;s wdldrh
ms<sn| úuiqula
l=Uqf.dvwdf¾ m[a[df,dal ysñ2
wka;¾cd,h hkak udkj ðú;h iu.ska noaOj we;s m%n, ikaksfõok ixl,amhls'
ienúkau th udkj ikaksfõok b;sydifhys woaú;Sh u fidhd.ekSuhs' wka;¾cd,h
iu.ska noaOj we;s m%n, ikaksfõok wx.hls uqyqKqfmd; (Facebook) hkak'
f,dalfha jeäu fofkla ;u ñ;=re in|;d mj;ajd .ekSu i|yd Ndú; lrkq
1
2
wdOqksl lÓldpd¾h" fn!oaO yd md,s wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'
;djld,sl lÓldpd¾h" iudÔh úoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h'
116
,nkafka fuu iudc cd, fjí wvúhhs' o< jYfhka fuys iïmq¾K iudðl ixLHdj
2013 uehs 02 jk Èk jk úg ì,shk 1'11 la muK jk w;r muK jk w;r Y%s
,xldfõ fuh Ndú; lrkq ,nk ixLHdj o< jYfhka ñ,shk 1'5 muK fõ' fuysÈ
yqjudrejk f;dr;=re w;ßka wd.ñl ixl,amj,g ,efnkafka iqúfYaIs ia:dkhls'
Y%S ,xldfõ§ fuh nqÿ oyu yd iïnkaO jk w;r uE; ld,fha th jvd;a
ckm%sh;ajhg m;aj we;' f,dl= l=vd ld w;r;a w;sYhska u ckm%shj we;s fuu iudc
cd, fjí wvúh Ndú; lrkq ,nk wruqKq rdYshls' ñ;=rka w;f¾ f;dr;=re yqjudre
lr .ekSu" ñ;=rka y÷kd.ekSu" úúO ikaksfõok lghqq;= isÿlsÍu wdÈh uQ,sl wruqK
f,i y÷kd.; yelsh' úfYaIfhka YS% ,xldfõ ;reK ;reKshka" yd ;reK NsCIqka
jykafia,d w;ro fuh w;sYhskau ckm%sh wka;¾cd, wx.hls' fuu m¾fhaIKh
Tiafia wmf.a iqúfYaIs wjOdkhg ,lalrkq ,nkafka kj fn!oaO mqkreo ms<sn|
oekqj;a lsÍu" O¾u lreKq ms<sn| oekqj;a lsÍu" kj fn!oaO jevigyka ms<sn|
oekqj;a lsÍu wd§
wx.hkays m%pdrkhg Facebook fhdodf.k we;s wldrh yd nqÿ
oyugu wod< Facebook .sKqï ms<sn|j wOHhkh lsÍughs'
m%uqL mo( wka;¾cd,h" uQyqKq fmd; (Facebook)" nqÿ oyu" fn!oaO Facebook .sKqï"
nqÿ oyug wod< ikaksfõok lghq;=
BUSL-NC-2013- 076
wdOHd;añl yd fN!;sl .egqïj,ska f;dr iudchla f.dvke.Sug bjy,a
jq fn!oaOd.ñl ixl,am( f;dard.;a ck lú ;=<ska flfrk úu¾Ykhla
y¾IKS ñ,a,.y;ekak1
ckY%e;s úoHd úIh fCI;%h wdjrKh lrkakd jQ uqL mrïmrd.; udOH w;r ck
lúhg ysñjkafka fjfiia ;ekls' cd;sl ixialD;shg iNH;ajhg wdf,dalhla jQ
merKs .eñhd w;r mej;s kdkd foa ms<sn|j l<t,s jQ meÈ ck lú kï fõ' .eñhdf.a
is;a i;ka ;=< cks; jQ ksoyia woyia yd is;=ï me;=ï wjHdcj ir,j rid,sma;j
fuu.ska bÈßm;a lrkq ,nhs' .eñ ck iudc ixia:dfõ idOkSh ,laIK fukau
ksfIaOkSh ,laIK o tl fia ksrEmKh lrkakd jQ o" .eñ Èúh úksúo fmkajd,k
wmQ¾j udOHla f,i o ck lúh yªkd.; yelsh' fmdÿ ck Ñ;a; ika;dkh
lïmkh lrkakd jQ iod;ksl udkQISh O¾u;djhka uqiqjq .eñ ckhdf.a iskyfõ;a"
l÷f,a;a wmq¾j ixl,kh ck lúh ;=<ska m%;sks¾udK ù we;'
1
l:sldpd¾h" udkj Ydia;% wOHhk wxYh" iudcSh úoHd yd udkj Ydia;% mSGh" Y%S ,xld rcrg
úYajúoHd,h" ñyska;f,a'
117
fy< ck lúh w;s mq`M,a úIh mrdihl úisr me;sr mj;S' fuys § úfYaI wjOdkh
fhduq jkafka ck lúh ;=<ska ms<sìUqjk fn!oaOd.ñl ixl,am flfrysh'
nqÿoyfï b.ekafjk fn!oaO idrO¾u ;=<ska w;S; .eñ ckhd ;u cSjk oDIaáh ilid
.;a whqre iq¿fldg ;elshhq;= fkdfõ' w;S;fha iudch md,kh l<d jq mdrïmrsl
iudc iïm%odhka yd iudc.; mqoa., iïnkaO;djkaf.a wdOHd;añl md,kh nqÿoyu
;=<ska ksrdhdifhka isÿ jq whqre cklú u.ska meyeos,s fõ' .eñhd ;u Ñka;kh"
wdl,am yiqrejd .;af;a fndÿ ixialD;sh ;=<sks' .eñ mqreId¾: ;=< wka;¾.;j
we;af;a fndÿ wdl,amhs' .eñ ckhd ;u ÿla fodïkia wfkalúO mSvdjkaf.ka ñßlS
isák l, Tyqg iekiqï iqiqï fy<sh yelafla nqÿoyu isys lsßfuks'
.eñhd lsisÿ úfgl ;ukag ú¢kakg isÿjk ÿlaL fodïkiai flfrys lsisfjl+g fodia
mejerefõ ke;' nqÿoyñka fmdaIs; yoj;lska hq;a Tjqyq ish,a, iuis;ska ú|ord .;ay'
fuu m¾fhaIK m;%sldj bosrsm;a lsrSfï uqLH wruqK jkafka w;S;fha nqÿoyfuka
fmdaIs;j wdOHd;añl yd fN!;sl .egqïj,ska f;dr iudchla iliaj meje;Sug bjy,a
jq fn!oaOd.ñl ixl,am ck lú úu¾Ykh lsrSfuka wkdjrKh lr.ekSuhs'
m%uqL mo( ck idys;H" fn!oaO ixl,am" .egqïj,ska f;dr iudch" mqoa., wOHd;au
ixj¾Okh
BUSL-NC-2013- 077
fn!oaO l,dj" .Dy ks¾udK Ys,amh yd ;okqnoaO iajNdj O¾uh weoeySu
wdY%s; wfn!oaO jia;= úIhka ms<sn| úu¾Ykhla
wdpd¾h wd¾ cS ä chj¾Ok
1
fn!oaO l,dj" wdrdñl .Dy ks¾udK Ys,amh yd wkkHj we;s úúO ksrEmkhkays
ft;sydisl miqìu úu¾Ykh lsrSu fuu wOHhkfha uQ,sl wruqK fõ' fuu
wOHhkfha m¾fhaIK l%u fõoh jkqfha iïNdjH md,s yd ixialD; idys;Hfhka
fy<s jk wd.ñl weoeys,s mrSlaId lsrSfuka tajd wdos fn!oaO l,dfõ ksrEmk yd
ixfla;d;aul woyia m%ldY lrñka fuu lafIa;%oajh yd wkkHj we;s wdldrh
;=,kd;au;lj úuiSuh' i;aj" WoaNso iy ñ;Hd .Kfha ksrEmk iajNdj O¾uh
weoeySug md;% jQ jia;= úIhka jk w;r tajd wdos fn!oaO l,dj;a .Dy wdrdñl .Dy
ks¾udK Ys,amh;a wka;¾ .%yKh lr we;s wdldrh msrslaiSuh' wfn!oaO jia;=úIhka
wd.ñl úYajdi yd od¾Yksl woyiaj,ska hqla;h' nqÿiuh tajd wkka;¾ .%yKh
lsrSfïoS fn!oaO uqyqKqjrla oS we;s wdldrhla olakg ,efí'
fn!oaO l,dj yd wdrdñl .Dy ks¾udK Ys,amh wdY%s; ksrEmk yd jdia;= úoHd;aul
Wmdx. wfn!oaO jia;= úIhka jk iajNdj O¾uh weoeySu wdY%s; l,d lD;sj,ska
wkQkh' fn!oaO l,dj yd wdrdñl .Dy ks¾udK Ys,amh hk úIhoajh folla jqjo
fuu úIhka tlsfklg fjka l< fkdyels whqrska tajdg jia;=úIh jQ iajNdj O¾uh
1
fcHIaG l:sldpd¾h" md,s yd fn!oaO wOHhk fomd¾;=fïka;=j, fmardfoKsh úYajúoHd,h'
118
weoeys,a, wdY%s; wfn!oaO ksrEmk o fjka l< fkdyels ;rug fn!oaO tajd njg
m;aj we;' fufia wkkHj we;s jia;= úIhkaf.a ft;sydisl miqìu flfrys fuysoS
jeä wjOdkhla fhduq lrkq ,nk w;r wdos fn!oaO l,dj ms<sn| fuf;la bosrsm;aj
we;s Ydia;%Sh woyia mq¿,a jYfhka úuid n,kq ,efí'
m%uqL mo( fn!oaO l,dj" ixfla;d;aul" úIhoajh" wfn!oaO ksrEmk" Ydia;%Sh woyia
BUSL-NC-2013- 078
wkHd.ñl jdia;=úoHd ,laIK wkqlrKh yd m%isoaO ia:dkj, nqÿms<su
;eîfï iïm%Þfha m%dfhda.sl;ajh ms<sn| úu¾Ykhla
.,ajefõ úu,Lka;s ysñ1
Y%S ,dxlSh mqrdK jdia;=úoHdj ms<sn|j úuiSfï§ l,ska l,g úúO jdia;=úoHd
wdNdihka isÿj we;s nj ;yjqre fjhs' wkqrdOmqr hq.fha§ fu!¾h wêrdcHfha
iïNdjkSh jdia;= úoHd ,laIK fukau fmdf<dkakre hq.fha§ ol=Kq bka Èhdkq
jdia;=úoHd wdNdihka m%lg lrkq ,nk ks¾udK furg ;sfí' oUfo‚" .ïm< yd
fldaÜfÜ hq.hkaj,§ o bkaÈhdkq wdNdih m%lg flfrk jdia;= úoHd ks¾udKhka
mj;S' fuys§ wd.ñl ikao¾Nfhys,d muKla fulS jdia;= úoHd ks¾udK ms<sn|j
wjOdkh fhduqflfrk w;r tA ;=<ska ,o wdNdih f:rjdo fn!oaO iïm%Þh ;=<
fl;rï iajdh;a;;djhlg m;a lr .;af;a± hs úuiSug n÷ka lrkq ,efí' bka
wk;=rej mD;=.Sis" ,kafoais yd bx.%Sis hq.hka ksfhdackh lrkq ,nk ks¾udKhkays o
fulS ,laIKh Èiajk nj fmkajd fokq ,nk w;r md,kfhys Ndrldß;ajh tA
fjkqfjka fl;rï m%n, n,mEula isÿ lf<a± hs úu¾Ykhg md;% flf¾'
kQ;k hq.fha fnfyúka j¾OkSh ,laIK m%lg lrkq ,nk m%isoaO ia:dkhkays
nqÿms<su ;ekam;a lsÍu by;lS jdia;=úoHd ,laIKhkag jvd ;rÕldÍ f,i ish wd.ï
m%pdrh lsÍug h;ak ±Íu ksid Wmka ;;ajhls' fn!oaOhdg ish kHdhd;aul yd
m%dfhda.sl Wreu Þhdohka m%lg lsÍu ms<sn| meyeÈ,s wjfndaOhla ke;s nj m%lg
flfrk we;eï .;dkq.;sl ks¾udKhka ms<sn`oj úuid ne,Sula fï m¾fhaIKfha§
isÿlsÍug wfmalaIs;h' fï i|yd mj;akd iÔù ksoiqka idlÉPd flfrk w;r isxy,
cd;shg w¾:fhka O¾ufhka wkqYdikd isÿlsÍug mejÍ we;s fn!oaO NslaIqj fï
;;ajhka yuqfõ iú[aØ‚l o hkak úfõpkd;aul oDIaáfhka úu¾Ykhg Ndckh
flf¾'
furg ixialD;sh ks¾udKh lf<a yd mj;ajdf.k tkq ,enqfõ fn!oaOhka úisks'
wkHd.ñlhka o furg fn!oaO Wreuhg wdfõ‚l jdia;=úoHd ,laIK ish ks¾udK
;=< wka;¾.; l<y' tA ms<sn|j i,ld ne,sh hq;f
a ;a wLKav ixialD;shl h:d¾:jd§
,laIK u; isghs' tA wdY%fhka fy<sjk furg iÔù fn!oaO n,h fn!oaOhdf.a
mqk¾Ôjkh yd meje;au fjkqfjka M,ÞhS f,i Ndú; flfrkqfha ljrdldrfhka o
1
wdOqksl lÓldpd¾h" iudÔhúoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NslaIq úYajúoHd,h"
wkqrdOmqr'
119
hkak ms<sn|j fuys§ idlÉPd lfrk w;r Wreuhka meyeÈ<s j y÷kd .ekSu"
mj;ajdf.khdu yd wkd.;h fjkqfjka wdrlaId lsÍug fn!oaOhdg yd úfYaI
jYfhka fn!oaO NslaIqjg Wreuj we;s whs;sh meyeÈ,s f,i Ndú; lrkafka o hkak
ms<sn|j úuiSug fuys§ úu¾Ykd;aul úfõpkhla flfrk w;r tA ;=<ska f:arjd§
fn!oaO NslaIqjf.a iudc ld¾hNdrh kQ;kfha m%dfhda.slj bgqjkafkao hkak ms<sn|j
wkH wd.ï yd ixikaokd;aulj úu¾Ykh lrkq ,efí'
m%uqL mo ( jdia;=úoHdj" wkqlrKh" ;rÕldÍ;ajh" fn!oaO NslaIqj" m%dfhda.sl;ajh"
úfõpkh" .;dkq.;sl;ajh
BUSL-NC-2013- 079
Hierarchy and Dual Opposition in the Buddhist Society
Professor H.M.D.R.Herath1
Buddhism is a religion that mobilizes laymen to reach the ryan status and that ladder
finally help monk to achieve
rya status through the process of pancaseela up to
upasampadaseela. In this process four status groups are involved in the religious
activities in a dual opposition way of achievements. The four communities of the
Buddha‟s disciples,
1.Bikkhu (monks) 2. Bikkhu ies (nons)
3.Up sakas (laymen) 3. Up sik s (laywomen)
These four groups are present in Buddha sasana and represent two forms of dual
organizations, that are existing in a hierarchical way while activities are operating in
dual opposition way. The Bikkhus and Bikkhunies are representing the spiritual world.
Their status are superior than Up sakas and Up sik s, and their cultural status are
progressively moving towards the ryan status. Further, these two groups are at the
top of the social hierarchy. On the other hand laymen or Up sakas or Up sik s
represent mode of production for the benefit of the society. Both parties are dependent
on each other as dual opposition groups in the society. The main objective of this
research paper is to examine the hierarchical relations in the Buddhist society with
dual opposition activities.
1
Senior Lecturer, Department of Sociology, University of Peradeniya.
120
In the Buddhist Society, the above mentioned four groups are highly dependent on
each other and at the same time their social statuses are completely dual opposites
according to the social classification. Status wise Up sakas and Up sik s have a
social position below the Bikkhus position and the Bikkhunies position. According to
that, the Buddha sasana is a common word that includes four dual opposition groups
organized in a hierarchical way.
The following dual opposites sets of words show the hierarchical relationship on
sacred and profane levels.
Sacred
Bikkhu( pavidi)
Bikkhuni
Pansala(temple)
Sangeeka(collective)
Nibbanagami
Sukha
Brahmachari
Spiritual
Detachment
Profane
Upasaka(gahapathi)
Upasika
Geya, gruhe
Individual
Sansaragami
Dukkha
Abbrhmachri
Material
Attachment
In the dual opposite order, the left side order is superior to right side order. The left
side order is sacred while right side order is profane and worldly.
The study discloses the Buddha sasana in the Buddhist culture that includes two
orders namely sangasasanaya and gihisasanaya‟ both are mutually integrated in a
hierarchical form with a dual opposition.
Keywords: hierarchy, dual opposition, central value system, spiritual world
121
BUSL-NC-2013- 080
zzf.!;u nqÿkajykafiaf.a Wmka foaYh ms<sn`o mqrdúoHd;aul úuiqulaZZ
l¨kaoEfõ pkaoúu, ysñ1
f.!;u nqÿkajykafiaf.a Wmka foaYh iïnkaOfhka úúO mqoa.,hska úiska ia:dk
kdu" ix{d kdu yd mqoa., kdu wdÈh mokï lrf.k kj udÈ,sfha lÓldj;la
ks¾udKh lrkakg lghq;= lrñka isà¡ merKs fi,a,smsj, i`oyka mqoa., kdu yd
j¾;udkfha .ï ye`Èkaùu i`oyd Ndú; lrk ix{d kdu weiqre lrñka ks¾udKh
lrkakg jEhï lrk fuu u;jdofhka zf:rjdo fn!oaO iïm%odhZ iqrCIs;j we;s Y%S
,xldj fn!oaO f,dalfha w;rux úh yelsh¡ uk∙l,ams; woyia yryd fn!oaO f,dalh
;=< wm flfrys we;s jk wmlS¾;sh iq¿mgq fkdfõ¡ tu ksid ksYaÑ; mqrdúoHd;aul
yd idys;H uQ,dY%hhka mokï lrf.k f.!;u nqÿkajykafiaf.a Wmka foaYh l=uk
foaYh o hkak fmkajd§u fuys§ isÿ lrkq ,nhs¡
ienúkau f.!;u nqÿkajykafia Wmkafka ljr foaYhlo" fï iïnkaOfhka we;s
u;jdohkays olakg ,efnk mriamr úfrdaO;d ljf¾o" fuu lreKq ikd: lrk
mqrdúoHd;aul yd idys;H uQ,dY%hhka ljf¾o hkak fmkajd§u fuys wruqKqh¡ thska
iuia; fn!oaO f,dalhg ienE i;H;djh l=ulao hkak wjfndaO lr.; yelsh¡
fuu m¾fhaIKh isÿ lr,Su i`oyd
mqrdúoHd;aul yd idys;H uQ,dY%hhkah¡
Y%S ,xldfõ hehs iudc .; lrkakg
úuiqug ,la flfrk w;r uQ,dY%hhka
lreKq fy<sorõ lr .; yelsh¡
wm Ndú; lrkq ,nk uQ,dY%hhka jkqfha
j¾;udkfha§ f.!;u nqÿkajykafia Wmkafka
W;aidy lrk .%ka: yd ,sms f,aLko fuys§
ikaikaokd;aulj úuiqug ,lalsÍfuka i;H
f.!;u nqÿkajykafia Wmka foaYh j¾;udk fkamd, N+ñhg wh;a ¨ïìKs m%foaYh nj
wfYdal rcq úiska msysgqjd we;s ¨ïìKs Ys,df,aLkfhka fukau tu ia:dkfha lrk
,o leKSïj,ska mqrdúoHd{hka ;yjqre lrf.k ;sfí¡ Bg wu;rj Wkajykafiaf.a
hehs úYajdi flfrk ij_{Od;= /ila bkaÈhdfõ ;sî fidhdf.k we;¡ tfiau
Wkajykafiaf.a Ôú; ld,h .; l< ia:dk mqrdúoHd m¾fhaIKj,ska ;yjqre lrf.k
we;s w;r we;eï ia:dkhkays wfYdal rcq úiska msysgqjd we;s Ys,df,aLkhkaf.kao ta
nj ;yjqre ù ;sfí¡ nqoaO pß;h ms<sn`oj lreKq ikd: jk lÈu uQ,dY%h jkqfha
;%smsgl idys;Hh hs¡ tys tk lreKqj,ska lshjkqfha bkaÈhdfõ N+ñ is;shu ms<sn`oj
ñila Y%S ,xldfõ oeka ks¾udKh lr ;sfnk f;,afoKsfha ^¨ïìKshj;a&" ÈUq,d.,
^lsUq,aj;a mqrhj;a&" biskaneiai., ^bism;kdrduhj;a& fkdfõ¡ ;%smsgl idys;Hfha tk
lreKqu fï ;¾lhka ì`o fy<Sug m%udKj;ah¡ Y%S ,xldj nqÿkajykafiaf.a Wmka
foaYh hehs ;¾l ú;¾l yd úúO idOl f.kyer olajk msßia furg Ys,df,aLkhkays
wCIr ,shfjk ld, mßÉfþoh ms<sn`oj;a wjOdkh fhduq lr we;s njla olakg
,efnkafka ke;¡ tfiau Tjqka uydjxYh" §mjxYh" ÈjHdjodkh" áfnÜ .%ka: wdÈ
idys;H uQ,dY%h.; f;dr;=re fkdi<ld yßkafka l=uk miqìl o hkak is;d.;
fkdyelsh¡
1
wdOqksl lÓldpd¾h" iudÔhúoHd yd ;=,kd;aul wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h"
wkqrdOmqrh¡
122
bkaÈhdfõ yd Y%S ,xldfõ fYaIj mj;sk mqrdúoHd;aul idOl" ;%smsgl idys;H yd
forfgysu ,shù we;s fi,a,sms idOl fukau idys;H uQ,dY%hj,g wkqj nqÿkajykafia
Wmkafka merKs bkaÈhdfõ nj b;d meyeÈ,sh¡
m%uqLmo - f.!;u nqÿka" ia:dk kdu" mqoa., kdu" mqrdúoHd;aul idOl" fi,a,sms
BUSL-NC-2013- 081
mqrdK nqÿiufha ;s%l=Kdu,h osia;%slalfha m%dfoaYSh jHdma;sh ms<sn`o
mqrdúoHd;aul wOHhkhla
wdpd¾h ms%hka; chisxy1
mqrdK nq¥iufha YS% ,dxlSh jHdma;sh ms<sn`oj úuiSfï oS ft;sydisl uQ,dY%hh o hï
fia jeo.;a fõo ta m%udKhgu iuyrúg ta m%udKhg;a jvd jeä jYfhka
mqrdúoHd;aul o;a; jeo.;a uQ,dY%hls'kef.kysr m<df;a yuqjk mqrdK fn!oaO úydr
ms<sn`oj úuiSfï oS ;S%l=Kdu,h m%foaYfha o fn!oaO wdrdu ixlS¾K nyq,j yuqfõ'
;s%l=Kdu,h osia;%slalfha N+ fN!;sl msysàu fukau f,dal is;shfï osjhsfka msysàu
wkqj YS% ,dxlSh uyd b;sydih ^Great History&;=< fuu m%foaYhg w;sYhska jeo.;a
ia:dkhla ysñ fõ^Nelson W.A;1984;117&'m%d.a ft;sydisl hq.fha isg udkj
ls%hdldrS;ajh ikd: jk^oerksh.,¦1982¦10&fuys ft;sydisl ,kafoaiS n,fldgqj"
fma¥re fldgqj^Port Fredric&msysá f.dalKaK;s† fyj;a f.dalKaK mqrdK jrdh
miqld,Sk fndfyda ixisoaëkag odhl ù we;'
uq,a nq¥ iufha m%dfoaYSh jHdma;sfha oS jeä m%udKhla osjhsfka kef.kysr osYdjg
me;srSug o fuu ft;sydisl idOl bjy,a úh'ls%ia;= j¾I 7-8 ishjia fuu m%foaYfha
fn!oaO ix>drduj, ixj¾ê;u ld, mrsÉfþoh f,i ie,l=j o ls%ia;= mQ¾j hq.fha
isgu m%foaYh mqrdu fn!oaO ix>drdu jHdma;j mej;s njg mqrdúoHd;aul idOl
we;'m%;Hka; rcrg uyd ix>drdu ^Great Monasteries& fyda uyd úydr iïm%odhfhka
ñoS ;;ald,fha u Bg iïmq¾Kfhkau fjkia wdlD;shl fn!oaO wdrdu úúO wruqKq
yd iïm%odhhka fmroersj ìys ù we;' idudchSh yd mdrSirslj m%dfoaYSh úIu;djka
kef.kysr m<df;a fuu wd.ñl ixialD;sh flfrys iDcq jYfhkau n,mdk ,o
ldrKhls' ls%ia;= mQ¾j hq.fha nq¥ oyu furgg meñKSug fmr isgu m%d.a wd.ñl
1
osia;S%la mqrdúoHd ks,OdrS" osia;S%la mqrdúoHd ld¾hd,h" fma¥refldgqj-;S%l=Kdu,h'
123
ixialD;shla fuu m%foaYfha mej;s njg o idOl yuqùu w;sYhska ie,lsh hq;=
ldrKhls'rdclSh wkq.%yh u; oshqKqj mej;s fn!oaO ix>drdu fukau yq¥ wOHd;auh
oshqKq
lsrSfï
mrud¾:fhka
f.dvke.=KQ
úfYaI
wdrdu
úfYaIhl
wdlD;shla
mqrdúoHd;aul idOlj,ska ;yjqre lr.; yels fõ' wd.ñl iycSjkhg uq,a ;ekla
;snQ iudc idOdrK;ajh yd m%cd;ka;%sl ,laIKhka w.h l< wd.ñl iudchla mej;s
njg iDcq yd jl% idOl yuq fõ'miqld,Sk ixialD;sl ls%hdldrlï fya;=fjka hgm;a
jqj;a fuu m%foaYfha mej;s ix>drduj, uq,a wdlD;Ska tf,iskau yªkd .ekSug ;rï
jdia;=úoHd;aul idOl mqrdúoHd m¾fhaIK lghq;= j,ska fy<sorõ fldgf.k we;'
m%uql mo( YS% ,xldfú mqrdK nq¥iuh" fn!oaO jdia;=úoHdj" mqrdúoHd o;a;" ;s%l=Kdu,h
BUSL-NC-2013- 082
The Establishment of Theravada Buddhism in Sri Lanka as Proved
By Archaeological Evidences
Ven.Galwewe Wimalakhanthi1
According to the chronicles, Lord Buddha has arrived Sri Lanka thrice. And also
proves Arhat Mahinda and Buddhist missionaries arrival. In both instances the
spiritual power has been used. Some scholars, including Senarath Paranavithana did
not agree to accept the spiritual power used by those missionaries. Both these
incidents definitely help to improve the Theravada Buddhism in Sri Lanka. Some
scholars, who expressed their ideas according to the archaeological theory, did not
accept the spiritual ability of Buddhist missionaries had, and the arrival of them
described as normal way of visiting by vessels.
Archaeological evidences itself proves that the spiritual ability of Arhath Mahinda
and others. Early Brahmi Inscriptions in Sri Lanka and some Asokan inscriptions in
India clearly provide enough facts to prove this incident. In This research it has been
proved that the arrival of them by using spiritual power is true. Most materialists
1
Probationary Lecturer, Department of Social Sciences and comparative studies, Bhiksu University of
Sri Lanka, Anuradhapura.
124
refuse super spiritual powers. Therefore they refuse to accept the spiritual powers,
appeared in the historical incidences. In this research the attention is been paid for the
materialism which is been used to deny the spiritual ability of Buddhist missionaries
had and the new trends of Theravada Buddhism and the truth of these historical
evidences that are been investigated in favour to empower it.
Keywords: materialism, spiritual power, super spiritualism, inscriptions,
chronicles, theravada Buddhism
BUSL-NC-2013- 083
.sx.`. my, ksïkhg wh;a udfndagqjk geïmsg úydrh ms<sn`o
mqrdúoHd;aul wOHhkhla
;s,sks wfhaId f;akqjr1
.sx.`. my< ksïkhg wh;a jkakd jq udfndagqjk geïmsg úydrh .d,a, Èia;%slalfha
j`ÿrU m%dfoaYSh iNdjg wh;afjhs' fuh l%S'j' 1240 § 2 jk mrdl%undyq rcQ oji
ks¾udKh lrk ,o geïmsg úydrhla f,i ie,flhs' fuu geïmsg úydrh wd.ñl"
ft;sydisl" mqrdúoHd;aul" jdia;= úoHd;aul ,laIK meyeÈ,s lrhs' kqjr hq.fha
,laIK fmkakqï lrk fuu geïmsg úydrh .,a l=¿Kq u; bÈlr we;' fuh bÈlr
we;af;a ms<su f.hl wjYHh;djh imqrd .ekSugh' .d,a, Èia;%slalh ;=< j¾;udkfha
ðjudkj yd úêu;a f,i mj;sk tlu geïmsg úydrh fuhhs' fuu geïmsg úydrh
uykqjr hq.fha ks¾udKh l< ì;=is;=jï" m%;sud" ±j leghï iy .Dy ks¾udK Ys,amh
úoydmdk l,d.drhla f,i yeÈkaúh yelsh'
fuu m¾fhaIKfha wruqKq jkafka
geïmsg úydrfha we;s jdia;= úoHd;aul iqúfYaIs;djh" uykqjr hq.hg wh;a is;=jï "
uq¾;s" leghï iy m%;sudlrKh ms<sn`o wOHhkh lsßuhs' j¾;udkh jk úg fuu
geïmsg úydrfha mqrdjia;= iy Ñ;% ydhkh ù we; ' tu ydhkldrlhka yd tajd wju
lsßu i`oyd .; yels l%shdud¾. ms<sn`o fhdackd bÈßm;alsßu o m¾fhaIKfha ;j;a
1
iyldr lÓldpd¾h" b;sydi yd mqrdúoHd wOHkdxYh" reyqK úYajúoHd,h
125
wruqKls' m¾fhaIKh i`oyd Wmhqla; lr .kakd m¾fhaIK l%ufõoh jkafka lafIa;%
.fõIKh yd mqia;ld, wOHhkhhs'
lafIa;% .fõIKh hgf;a jdia;= úoHd;aul
,laIK" ;dlaIKsl l%ufõo" Ndú; wuqÞjH wOHhkh iy is;shï" ie,iqï" PdhdrEm
"ñkqï.; lsÍu iy Ñ;% wOHhkh lsÍu isÿlrkq ,nhs' fuu geïmsg úydrh
j¾;udkh jk úg úúO ydhkldÍ ;;a;ajhkag uqyqK md we;' ta i`oyd n,mE fya;=
idOl jkafka udfndagjk geïmsg úydrfha we;s mqrdúoHd;aul jákdlu ms<sn`o
m%foaYfha ck;djg wjfndaOhla fkdue;s úu" m%foaYfha fjk;a úydria:dk ckm%sh
ùu;a iu`. fuu úydria:dkh weiqßka ck;dj we;aùu" fuu úydria:dkh ms<sn`o
rdcHh wxYfha wjOdkh fhduq fkdùu" udkj l%shdldrlï iy jerÈ ixrlaIK l%u
wkq.ukh lsÍu wdÈhhs' fuu geïmsg úydrfha ft;sydisl" mqrdúoHd;aul" jdia;=
úoHd;aul iy uykqjr hq.fha my;rg is;=jï l,dj ms<sn`o mq¾K wjfndaOhla
,nd.ekSu i`oyd fujeks mqrdúoHd;aul ia:dk flfrys wmf.a wjOdkh fhduqúh
hq;=h'
m%uqL mo( geïmsg úydr iïm%odh" udfndgqjk geïmsg úydrh" .Dy ks¾udK Ys,amh"
is;=jï l,dj" ydhkldrl iy ixrlaIKh
BUSL-NC-2013- 084
w;S; Y%S ,xldfõ wd.ñl ixprKh
wdpd¾h pkaÈu fnda.yj;a;1
ixprKh udkj Ôú;h il%Sh f,i mj;ajd .ekSug;a ixialD;sldx.hka úirKh
lrñka udkjhd YsIagdpdr.; lsÍfuys;a flakaøSh idOlhla úh' wjYH;djka yd
jqjukdjka fjkqfjka ia:dhs mßirfhka ú;eka ùu ffcùh fuka u ;dCIKsl
j¾Okfhys o {dkd;aul m%fõYhla jYfhka y÷kdf.k ;sfí' l=;=y,d;aul iy
mdßY=oaO mßY%hka ms<sn| jQ ufkda.;hka idCId;a lr .ekSfuys wNsfm%arKSh
l%shdj,shla f,i;a fuh ye¢kaúh yel'
bkaÈhdkq id.r uOHfhys ¥m;la f,i msysàu iy l=vd jmißhl nyqúO foaY.=Ksl
l<dm msysgd ;sîu o ckdjdi wdrïNfhys mgka u Y%S ,xldj ixprKh i|yd
iajNdúlj u ndysr f,dalhg újD; ùug n,mE N+f.da,Sh idOlhla f,i ye|skaúh
yelsh' ft;sydisl hq.fhka wk;=rej isÿjk foaYmd,ksl iy ixialD;sl ixlS¾K;dj
wd¾Ól iy wka;¾cd;sl in|;djka f,i ÈhqKq ùug fN!;sluh idOlhla jQfha
1
fcHIaG lÓldpd¾h ^ixprKh iy ixialD;sl iïm;a l<ukdlrKh& mqrdúoHd wOHhkdxYh"
le,Ksh úYajúoHd,h'
126
iajdNdúlj msysá jrdhka iy kqÿßka msysgd ;snQ bkaÈhdkq N+ñNd.hhs' fuu idOl
mqrdúoHd;aul fuka u foaYSh iy úfoaYSh idys;H uQ,dY%hhkaf.ka meyeÈ,s fõ' l%s'mQ'
isjqjeks ishjifhys weßiafgdag,af.a igyka j,ska wdrïN jk úfoaYSh jd¾;djka fia
u uydjxid§ jxil:djkaf.ka o iSy,jia;=j" rijdysksh jeks wjodkhka u.ska o
wd.uk ú.ukhka ys wNsu;d¾:hka meyeÈ,s lrhs'
nqÿoyu;a iu. ckukig we;=¿jk nqÿrÿka iam¾Ys; Y=oaON+ñ jkaokh ms<sn|
mßl,amkhka wd.ñl ixprKh ms<sn| j¾;udk kHdhhka (Theories) u.ska ;yjqre
l, yelsh' ta wkqj ¨ïìKsh" nqoaO.hdj" l=iskdrdj fuka u fÊ;jkdrduh o
iajfoaYfhka Tífnys msyá
s ksrka;rfhka Y%S ,dxlslhkaf.a wdl¾YkSh ia:dkhka jk
w;r Y%S mdoh" o<od ud<s.h iy Y%S uydfndaêh úfoaYSka f.a fuka iajfoaYslhkaf.a o
wdl¾Ykh Èkd .;a ia:dkfhda jQy' fuu wd.uk ú.ukhka ms<sn | idys;Hd;aul iy
mqrdúoHd;aul uQ,dY%hka mÍCId lrñka j¾;udk ixprKh ms<sn| kHdhhka u.ska
wod, wd.uk ú.ukhka ys iajNdjh f;areï .ekSug W;aidy lsÍu fuu m¾fhaIK
m;%sldfjys wruqKhs'
m%uqL mo( ixprKh" wd.ñl ixprKh" Y=oaON+ñ" úfoaYSh jd¾;d" foaYSh idys;Hh'
BUSL-NC-2013- 085
Y%S ,dxflah idïm%odhsl NslaIq pdß;%hkays we;s kj m%jK;d yd tu pdß;%
iún, .ekaùug .; yels l%shdud¾. ljf¾o@
uydpd¾h w,fyafka.u iqukr;k ysñ1
ñys÷ udysñ ìys l< ixialD;sh bÈßhg f.k hdfï iqúi,a kdhl;ajh .syshkag;a
jvd meúÈ md¾Yajhg mejßKs' wkqrdOmqr hq.fha isg hq. .Kkdjla mqrdu meúoaokaf.a
pdß;% úê W;=ï jQ nqoaOmq;%hka jykafia,d wdrlaId lrf.k wdy' tfia mj;ajdf.k
tkq ,enQ pdß;%úëkaf.ka rdYshla u fï jk úg fndfyda úydria:dkj, kj
m%jK;dj,g n÷ka ù mj;shs' thska ffoksl pdß;% lsysmhla muKla fuys§ Tfí
wjOdkhg fhduq flf¾'
NslaIQka jykafia,d wreKg m<uqj ksÈ hyfkka msì§u mqrd;kfha isg mej; tk
isß;ls' tfy;a kQ;kfha fndfyda ia:dkj, th isÿ fkdfjhs' tfia m%udo ù wjÈ ùu
ojfia ish¨u jev lghq;=j,g uy;a n,mEula we;s lrhs' WoEiku uqj foùfï
ld¾hho ta ksidu m%udo ù isÿ flfrhs' B<Õg u¨fm;aux" ,e.=ïf.j,a yd úydr
u,iqka mú;% lsÍï" úydr weu§ï wd§ jev lghq;= .syshka w;g m;a ù we;s wdldrh
1
fcHIaG lÓldpd¾h" NdId wOHhkdxYh" NdId yd ixialD;sl wOHhk mSGh" Y%S ,xld NslaIq
úYajúoHd,h" wkqrdOmqr'
127
olakg ,efí' WoEik od.eí" uyfnda" úydr hk ;=kafnda jkaokdj iuyr ;ekl
m%udo ù isÿ fjhs' tu i:dk ;=fkka tla ia:dkhl muKla isÿ fjk nj o fmfkhs'
we;eï ;ekl fldfy;a u olakg fkd,efí' isys,a odkh ish¨ NslaIQka jykafia,d
tla ù j<|kq fjkqjg ;ks ;ksj j<|;s' oj,a odkh j<|kafka o tfiauh' oka j<|k
úg m%;HfõCId lsÍu isÿ flfrkafka b;du;a l,d;=rlska ;eklh' iuyr ;ekl
olakg ,efnkafkau ke;' úydria:dkfha jev jik jeäuy¨ NslaIQka jykafiag
wjia:d ;=k y;rla flfia fj;;a tla wjia:djl § fyda jkaokd fldg ms§ula isÿ
fkdlr;s' neyeßka jevujk jeäysá NslaIQka jykafia,dg jqjo jkaokd lsÍu úr<h'
.s,kami ms<s.kajk wjia:dj, .s,kami iu. meka" oeye;a jeks foa mss<s.kajkafka
;e;s ;rïh' odhl mskaj;=ka f.k tk odkhg mska muqKj
q kafka l,d;=rlska ;eklh'
ixlafIamfhka i|yka l<fyd;a úydria:dk ;=< mj;ajd f.k wd merKs NslaIq
isß;aúß;a kùlrKhg n÷ka ù mj;shs'
idïm%odhsl pdß;%úê meje;aùfï § j¾;udk ld,hg iß,k mßÈ NslaIQka jykafia,d
ld¾hnyq, ùu" ÿrl:k" mß.Kl Ndú;h jeks foa nyq, ùu uy;a wNsfhda.hls'
iuyr NslaIQka jykafia,d ;rula ld¾hnyq, iajrEmhla biq¿j;a" NslaIq;ajh wu;l
fkdjk mßÈ úydria:dkj, tÈfkod pdß;%úê mj;ajdf.k hdu iqÿiq nj wmf.a
n,j;a yeÕSuhs'
fï ms<sn|j m¾fhaIKd;aulj lreKq wOHhkh lsÍug .%ka:dY%h lsÍu;a" tÈfkod
úydria:dkj, meje;afjk NslaIq pdß;%úê ksÍlaIKh lsÍu;a" NslaIq woyia wdl,am
úuiSug;a woyia lrñ'
m%uqL mo ( ñys÷ ixialD;sh" ,dxlsl NslaIqj" merKs pdß;%úê" kjm%jK;d"
iún,.ekaùu
128
BUSL-NC-2013- 086
jeiShk Y%S ,dxflah fn!oaO úydria:dk iqrCIs; lsÍug .;hq;= iún,
l%shd ud¾.
wdpd¾h lkx.uqfõ rdyq, ysñ1
nqoaO Ydikfha meje;au ;yjqre flfrk m%Odk n,fõ.h jkafka NslaIQka jykafiah'
O¾u úkh wdrlaId lrkafka NslaIQka jykafia neúka Wkajykafia,d wdrlaId lr
.ekSu YdikdrlaIdfjys uqLHd¾:h fõ'
NslaIQkaf.a ys.lu ksid Y%S ,xldj ;=<
nqÿoyu wdrlaId lr .ekSfuys,d Woa.; ù we;af;a m%n, wNsfhda.hls' fn!oaO lghq;=
flduidßia;=ud 2010 j¾Ifha bÈßm;a l< ixLHd f,aLk wkqj ,xldfõ fjfyr úydr
10920 we;' NslaIQka .Kk 37691 ls' 2010 È jeiS .sh úydria:dk .Kk ydrishhlg
wêlh' 2010 È jeiS.sh úydria:dk .Kk 153 olajd wvq ù ;sfí' úydria:dk jeiS
hdug fya;= ljf¾oehs úu¾Ykh fldg
y÷kd.;a m%Yakj,g úi÷ï fhÈh hq;=h'
wkHd.ñllrKh isÿjk fï ld,fha jeiS hk fjfyr úydria:dkj,g NslaIQka
fhduq fkdl<fyd;a Woa.; jk ;;a;ajh b;d ydksodhlh' Ydikh /flkakg;a"
iudch .=K oyñka fmdaIs; lrùug;a mkai, /l .ekSu hq. wjYH;djls' Y%S ,xldfõ
l%shd;aul jk m%Odk ksldh ;=kg NslaIq md¾Yj 32la we;=<;a jqj;a jeiS hk
úydria:dkj,g NslaIQka fhduq lrùug ksis l%shdud¾.hla ke;slu m%Odk;u
wvqmdvqjls'
;reK NslaIQka WmeúÈ ùu yd uyK lsÍug l=, orejka fidhd .ekSu
mkai,a jeiShdfï m%Odk;u .eg¨jhs' W.;alug iß,k /lshdjla fkd,eîu" ;reK
NslaIQka úydria:dkj, yqol,d ùu yd mjq,aj, Woa.; jk m%Yak yuqfõ fndfyda
;reK NslaIQka WmeúÈ jk w;r fï m%Yakj,g Rcq ms<s;=re imhkafklao ke;' —mqxÑ
mjq, r;a;rx˜ ixl,amfhka wmg odhdo l< m%Odk;u jHikh NslaIq ixia:dj ke;s
lr oeóuhs'
ksldhdka;r ksido we;eï úydria:dk jeiS .sh wjia:d we;' NslaIQka
myiqlï iys; m%foaYj,g fiakaÿ ùuo ÿIalr m<d;aj, úydria:dk jeiShdug n,mdk
.eg¨jls'
foaYmd,ksl jYfhka NslaIQkaf.a fn§hdu ksid ksis kdhl;ajhla
fkd,eîuo ;j;a m%n, m%Yakhls'
f,!lsl f,dalfha ;r.ldß;ajhg yiqùu ksid
NslaIq kdhl;ajfha olakg we;af;a .eg¨ldÍ ;;a;ajhls'
tfiau ish¨ NslaIq
md¾Yajhka tl;= ù NslaIQkag fmdÿfõ iïu; jQ l;sldj;la fkdùu o fï i|yd
jl%dldrj n,mdkq ,nhs' we;eï m%foaYj, .uka wmyiq;d yd m%;H myiqlï i,id
.ekSfï ÿIalr;dj ksido NslaIQka úydria:dk w;ayer ouk njla olakg ,efnhs'
odhl ldrld§ka NslaIQka ms<sn| olajk wdl,am we;eï úglÈ ydkslrh'
NslaIqj
wdrlaId lr .ekSu fjkqjg we;eï msßia NslaIQka ;u úydrfhka fkrmd yßk
wjia:do olakg ,efnhs' yqol,d jQ ;reK NslaIQka jerÈ udj;lg t<fUkafka kï
thska uqojd .ekSu o fn!oaOhdf.a m%Odk j.lSula úh hq;=h'
j.lSï yd hq;=lï
ms<sn| fkd;ld yer whs;sjdislï .ek muKla is;Suo ;rula .eg¨ iy.;
1
fcHIaG lÓldpd¾h" NdId wOHhk wxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'
129
;;a;ajhls'
oekg isák NslaIQka wdrlaId lr .ekSug;a" uyK lsÍug l=, orejka
iiqkg mQcd lsÍfukq;a fï jeiS hk úydria:dk j,g NslaIQka fhduq l< yels nj;a
tu.skau iodpdr iïmkak iudchla ;j ÿrg;a wdrlaId lr .; yels nj;a wm
ljqre;a wjfndaO lr .; hq;=h' —.uhs mkai,hs˜ ixl,amh kej;;a we;s l< hq;=h'
tfia fkdjqKfyd;a jeiS hk úydria:dk fjkqjg ta .ïj, wkHd.ñl wd.ñl
uOHia:dk we;sùu je,elaúh fkdyels fjhs'
m%uqL mo( NslaIqj" .u" úydria:dkh" .eg¨" ys`.lu
BUSL-NC-2013- 087
Y%S ,xldfõ úydria:dkj, úydrdêm;slu iy tys wkqm%dma;sh ;SrKh
lsrSfuys,d mokï lr .kakd idOl j¾;udkhg .e,fmao@
wdKuvqfõ Oïuoiais ysñ1
Y%S ,xldfõ j;auka iÕ iiqk ;=< l%shd;aul jk úydrdêm;slu hk ;k;=rg ioDY jQ
;k;=rla nqÿrÿka Orudk iufha§ mej;s njg idOl ke;s ;rïh' wdrdu mßmd,khg
wod< jQ md,s úkh idys;Hfhys ;k;=re /ila ±lafjk kuqÿ j¾;udk Y%s ,xldfõ
l%shd;aul jk úydrdêm;slu hk ;k;=rg tajd iudk l< fkdyels ù we;af;a
j;auka úydria:dkj, úydrdêm;s ;k;=rg m;ajk ysñhkag úydria:dkh fm!oa.,sl
jQ whs;shla f,iska ,eî th md,kh lrk fihla fmfkkakg ;sfnk neúks'
úydria:dkh iïnkaOfhka wiSñ; n,hla iy wêldÍ;ajhla úydrdêm;Ska jykafiag
,eî we;s whqßka th l%shd;aul jk wdldrhlao j¾;udkfha fmfkkakg ;sfí'
idx>sl fyj;a fmdÿfõ ish¨ NsCIqka jykafia,dg wh;a jkfia wdrdu iy thg wh;a
fN!;sl iïm;a ,eî ;snqK;a fmdÿfõ ix> r;akhg mßyrKh lsÍug yels jk
whqßka tajd md,kh fkdjk njo j¾;udk úydrdêm;s ;k;=frys l% shdldß;ajh foi
n,k úg fmkShkakls' fuh b;d È.= ld,hla mqrd Y%S ,xldfõ mej;s wdrdu mßmd,k
l%ufha hï hï mßj¾;khka ksid j¾;udkfha§ oel .; yels ,CIKhla njg m;aù
we;' jHjydr j¾I 1931 iïu; lr ±kg l%shd;aul jk fn!oaO úydr foajd.,ï wd{d
mK;g wkqj úydria:dkhla hkak iy tys úydrdêm;slu hkak ms<sn|j olajd we;s
ks¾jpkhka iy wre;a ±laùï j¾;udkhg m%udKj;a fõo hkako úuid ne,sh
hq;a;ls' tlu úydria:dkhlg úydrdêm;s ysñjre lSm kula úúO ksldh iy
md¾Yajhka u.ska kï lrkq ,nk úg§ th úi|d .ekSug wêlrKh lrd .uka
lrkakg isÿù ;sîuo ldf,daÑ; fkdjkakls'
fï ish,a,gu jvd jeo.;ajkqfha Y%s ,xldfõ úydria:dkhl úydrdêm;sj isák
ysñkula WmeúÈùfuka fyda isr.;ùfuka fyda wmj;aùfuka miqj tys wkqm%dma;sl
úydrdêm;s ysñhka m;alsÍfuys,d mokï lr.kakd idOl fyda lreKq j¾;udkhg
.e<fmkafkao hkakh' ±kg Y%s ,xldfõ úydria:dkj, úydrdêm;slu iy tys
wkqm%dma;sh ;SrKh lrkqfha idOl lSmhla mokï lr f.kh'
1' YsIHdkqYsIH mrïmrd whs;sh
2' Ø;s YsIH mrïmrd whs;sh
3' ix> mrïmrd whs;sh'
1
lÓldpd¾h" m%dfhda.sl fn!oaO wOHhk wxYh" " Y%s ,xld NsCIq úYajúoHd,h" wkqrdOmqr'
130
fujeks idOlj,g wkq.;jQ ysñkula fkdue;s jQ úg iy ix> mrïmrdj Y+kH jQ úg
ta ta úydria:dkh wh;a ksldfha$md¾YAjfha uQ,ia:dkfha fyda ix> iNdfõ ;SrKh
u; iqÿiq ysñkulg úydrdêm;slu mejf¾'
Y%S ,xldj ksoyi ,nkakg fmr bx.%siSkag hg;aj mej;s ld,fha§ iuï; lrk ,o
úydr foajd,.ï wd{d mK; u.ska hf:dla; idOl u; m;a flfrk úydrdêm;slu
;jÿrg;a ;yjqre flfrk w;r th Ydiksl úkh kS;shg ^nqoaO kS;shg& wkq.;
fkdjQjla ksid fndfyda .eg¨ mek ke.S we;' fuys§ úydria:dkh kue;s Ydiksl
wdh;kfha wNsjDoaêhg iqÿiq ysñkula m;aùug we;s wjldYh je<lS hk wdldrhla
olakg ,efí'
jDoaO mámdáh" O¾uOr nj" úkhOr nj" jHla; nj' úks; nj" úidro nj" wdÈ jQ
O¾u úkhdkq.; iqÿiqlï j,g fuys§ m%uqL;djhla ,eî ke;s w;r j¾;udkfha
NsCIQjla ,nd .kakd wOHdmk iqÿiqlï wdÈhgo fuys§ m%uqL;djla fkd,efnk njo
i;Hhls'
1' bx.%siS cd;slhkaf.a iïm%odhhka
2' j¾;udkfha l%shd;aul jk kS;s iy Bg wkq.;jQ wêlrKuh ;Skaÿ
3' j;auka iiqkg we;=<;aù we;s O¾u-úkhgo Ydiksl iïu;hkago
fkd.e<fmk pdß;% iy iïm%odhhka
wdÈh ksid j¾;udkfha Y%S ,xldfõ úydrdêm;slu ;SrKh jk njla fmfkkakg
;sfí' fuh kq;k Y%S ,xlSh NsCIQjg iy Ydikhg .eg¨jla ù we;s neúka ta .ek
úuid ne,Su ld,Sk wjYH;djla ú we;s w;ru th fuu m¾fhaIKfhys uqLH wruqK
fõ'
m%uqL mo# wdru mßmd,k ;k;=re" úydr foajd.,ï wd{d mK;" YsIHdkqYsIH" Ø;s
YsIH" ix> mrïmrd" Ydiksl iïu;hkag wkq.; iqÿiqlï
BUSL-NC-2013- 088
kQ;k fn!oaO iudcfhka Èfkka Èk neyerjk wmsia Èúmeje;au
ú,a.uqfõ mshkJo ysñ1
w;S;fha isg fjk;a wd.ñlhkaf.ka wkkHj fn!oaOd.ñlhka iqúfYaIS jkqfha
nqÿkajykafia úiska foaYs; O¾u úkhg wkqj" ksjka ,nd.ekSu wruqKq fldg ir,
Èúfmj;la .;lrk msßila jk ksidh' merKs fn!oaOhka mqKH lghq;= isÿlsÍfï§
ish¨ fokd iqÿj;ska ieriS mka;sfNaofhka yd l=,fNaofhka f;drj tluq;=j tlg
ys`o tu mqKH lghq;=j,g uekúka iyNd.sùu wmsia Èúmeje;afuka hq;=j isÿlrkq
,eîh' kQ;kfhys Èfkka Èk fn!oaO iudcfhka wmsia Èúme;au neyerùu ksid
idrO¾uhkaf.ka f;dr ish¨ ld¾hhkag uqo, uq,sl fldg.;a iudchla fjfiiskau
YS% ,dxflah fn!oaO iudch ;=< we;sfjñka mj;S'
nqoaO foaYkdjg wkqj mqoa.,hd mqyq wdfgdamhkaf.ka je<lS w,afmaÉP nfjka wkQk
Èúhla .; lrkqfha flfiao@ hkak idlÉPdjg n`ÿka lr,Su fuys wfmaCIdjhs' fuu
1
WmYd,dêm;s" Y%s ,xld NsCIq úYajúoHd,h" wkqrdOmqrh'
131
wruqKq iM, lr .ekSu i`oyd iQ;% msglh uQ,dY%hla f,i Ndú; lrñka kQ;k
iudcfha olakg ,efnk iudÔh Ôú; wkqidrfhka úuiqul fh§u fuys§ wkq.ukh
lrkq ,nk l%ufõohhs¡ lrKSh fu;a; iQ;%hg wkqj fn!oaO Y%djlhd hkq wju
wfmaCIdjka we;s fyhska ,o fohska i;=gqjk" myiqfjka fmdaIKh l< yels"
w,amlD;H;djh we;s" ieye,a¨ Èú meje;afuka hqla; bJøshhka oukh i`oyd kshqla ;
jQfjls' tfy;a kQ;k fn!oaO Y%djlhka bJøshka oukh fjkqjg fN!;sl iïm;a iu.
ksu.akj ;r`.ldÍ f,dalhl ðj;ajkakg fm<ö ;sfí' we`ÿfuka" me<`ÿfuka fukau
f.a fodr" j;= msá" hdk jdyk wdÈfhka ksr;=rej wksld wNsnjkh i`oyd fjfyfihs'
ta ;=< fn!oaO iudcfhys wd.ñl keUqre;djh o Èfkka Èk wvqfjñka mj;S' tu
uysÉP;djh fndfyda m%Yak we;s lrhs' f,!lsl n,dfmdfrd;a;= jeäjQ muKska Tyqg
,o muKska i;=gqúh fkdyel' wiSñ; wfmaCId we;af;a ksr;=rej fiiaika wNsnjd
hdugu ierfi;s' uu;ajhu fmrgq fldg.;a Tyq ;=< lreKdj" ohdj" ffu;%sh"
wkqlïmdj wd§ lsisÿ .=K O¾uhka mej;sh fkdyelsh' ksr;=rej Tyq ;r`.ldÍ
f,dalhl wiykfhkau Èúf.jk mqoa.,fhla njg m;afjhs'
w,afmaÉP;djh ;=<ska mqoa.,hdf.a ÈhqKq ùfï u.g ndOd isÿ fkdfõ'
wx.=;a;rksldfhys wkaO iQ;%h" jâÎ iq;%h yd uÊCêuksldfhys is`.df,dajdo iQ;%h
jeks fndfyda iq;%j, olajd we;s lreKq ;=<ska
wd¾Ól yd wdOHd;añl hk
fohkaYfhysu iudk ÈhqKqj i`oyd wjYH oeyeñ ms<sfj; nqÿoyu ;=< uekúka olajd
we;' uÊCêuksldfhys uydÿCLCLJO iq;%fhys § w,afmaÉP Èúmeje;afuka mqoa.,hd
neyerjQ úg Tyq úIu p¾hdjka jk m%dK>d;h" wo;a;dodkh" lduñ:Hdpdrh"
uqidjdoh" iqrdmdkh jeks iudchg ydksodhl fohu isÿ lrk mqoa.,fhl= jk nj
i`oyka fõ' kQ;k fn!oaO iudch o fuu lreKq mfyka Èfkka Èk msßfyñka isà'
fuhg m%Odk fya;=j jkqfha mqoa.,hd ;=<ska wmsia Èú meje;au neyerùuhs' kQ;k
fn!oaO iudcfhka Èfkka Èk neyerjk wmsia Èúmeje;au nqÿiiqfkys meje;au
Wfoid w;HdjYHh' ta ms<sn`o iq;m
% sglh weiqfrka lreKq oelaùu fuu m¾fhaIK
m;%sldfõ wfmaCIdjhs'
m%uqL mo( nqÿoyu" w,afmaÉP;dj" uysÉP;dj" fn!oaO iudch
132
BUSL-NC-2013- 089
.%dóh úydria:dk ;=< mj;sk wd¾Ól .eg¨ ms<sn| wOHhkh lsÍu(
.d,a, osia;s%lalfha noafoa.u m%dfoaYSh f,alï fldÜGdih weiqßka
ã¡fla¡ pïmsld1
ta' oskql .+Kj¾Ok2
jir 2600 la blau .sho iïnqÿoyu iqrlaIs;j mj;ajd .ksñka" f,daljdiS i;ajhd
Wfoid O¾uh foaYkd lsÍfï Ndr¥r ld¾hh isÿlrkqfha NslaIQ NslaIQKSka úisks'
.syshka úiska NslaIQka Wfoaid isõSmifhka Wmia:dk lsÍu isÿjqjo ;;ald,Sk OkjdoS
wd¾Ól l%uh ;=< úydria:dk mj;ajdf.k hdug wd¾Ól iuDoaêho fnfyúkau
w;HjYHhh' tysoS uE;ld,Skj kd.ßl úydria:dkj,g idfmalaIj .%dóh úydria:dk
;=< wd¾Ól .eg¨ rdYshla mj;skq ,nk nj y÷kd.; yelsh' tu.ska .%dóh
úydria:dkj, meje;aug ndOd u;=ùu" úydria:dkfha ixj¾Okh wvd, ùu" wd.ñl
j;dj;a isÿ lsÍug wmyiqùu" .%dóh ck;dj nqÿoyñka ÿria: ùu hkdos wys;lr
n,mEï W;a.;ùfuka uq¿uy;a ck;djgu .eg¨ldÍ ;;ajhlg uqyqKmEug isÿfõ'
tuksid fuu m¾fhaIKh u.ska .%dóh úydria:dk ;=< mj;sk wd¾Ól .eg¨
fudkjdo@ thg n,mE fya;= fudkjdo@ hkak wOHhkh lrk ,os' tu .eg¨ iy
fya;= y÷kdf.k" .eg¨ wju lsÍu i|yd úi÷ï ,ndoS .%dóh úydria:dk wOHd;añl
wxYfhka muKla fkdj wd¾:sluh f,i o iuDoaêu;a lsrSu m¾fhaIKfha wruqK úh¡
tu.ska úydria:dkhkays ffoksl úhoï imqrd .ekSu" úydria:dkh ixj¾Okh" NslaIq
NslaIqKSkayg jeä ¥rg;a O¾uh yeoErSug wOHdmk wjia:d ,eîu" m¾fhaIK is¥
lsrSug" ¥.S ck;djg Wmldr lsrSu ck;djg O¾u m%pdrl lghq;= j¾Okh hkdosh
i|yd YlH;dj ,efí¡
uQ,sl wruqK ;Dma; lr .ekSug m¾fhaIK kshe|sh f;dard .ekSfïoS .%dóh
úydria:dk rdYshla mj;sk .d¨ osia;%slalfha noafoa.u m%dfoaYSh f,alï fldÜGdih
f;dard.;a w;r tys úydria:dk 16 w;rska ir, iiïNdùj úydria:dk 8 la f;dard
.kq ,eìK¡ tu úydria:dk NslaIQ NslaIQKSka" .ïjdiSka hk kshe|s tall 40la u.ska
m%Yakdj,s iy iïuqL idlÉPd u.ska m¾fhaIKhg wod< m%udKd;aul iy .=Kd;aul
f;dr;=re yd o;a; /ia lrKq ,eìK¡ tysoS ,o m%;sM, wkqj .ïjdiSka orsø;djfhka
fm<Su" .%dóh úydria:dk i;= N+ñh m%udKj;a fkdùu" wdOdr ,eîï wvqùu"
úydria:dk kv;a;= úhoï wêl ùu hkdos idOl u; fuu úydria:dk W.% wd¾Ól
.eg¨j,ska fmf,k nj y÷kd .; yels úh¡ fï i|yd úi÷ï f,i rch úydria:dk
ixj¾Okhg wdOdr ,ndoSu " úydria:dk ú¥,sì, "c,ì, yels;dla wju w.hla
1
ksnkaOk WmfoaYsld" wd¾:sl úoHd wOHhkdxYh" reyqKúYajúoHd,h" ud;r.
2
l<ukdlrK iyldr ks<OdÍ" fndafma fmdaoao, m%dfoaYSh iNdj
133
whlsÍu" mQcd øjH ñ, wvq lsrSu" msrsfjka wOHdmkh" m%jdyk fiajh fkdñ,fha
,ndoSu" .%dóh wd¾Ól Yla;su;a lsÍu isÿ l< hq;= nj fhdackd lruq¡
m%uqLmo( .%dóh" úydria:dk" NslaIQ NslaIQkSka "wd¾Ól .eg¨
BUSL-NC-2013- 90
New Electronic Gadgets, Behavioural Changes & Buddhist Monks
Ven. Nivitigala Sumitta1
The world today is in a fast moving track. Just as the world has shifted from the
bullock carts to the bullet trains, from the foot path to the highways, so are the
revolutionary changes taken place in the life patterns and the mindset of Mankind.
Technological advancements surely have done lot of goods to make our life easier and
much more comfortable. Nevertheless, it has also caused extensive damages to Man
both mentally and physically. In the backdrop of this scenario, the current research
will investigate as to how the life of the modern day Buddhist monks has undergone
changes in different shades. Attention will be paid to the young student monks who
represent the modern generation and how the modern technological equipment such
as television, mobile phone, tab, iPod etc. has changed their life style for the better or
for the worse.
This study will be predominantly based on field research such as questionnaires,
interviews, discussions etc. along with some reference to internet and other sources
for conceptual purpose.
Keywords: electronic equipment, Buddhist monk, behavioural changes,
mankind, modern day
1
Senior Lecturer, Department of Languages, Bhiksu University of Sri Lanka, Anuradhapura
134
BUSL-NC-2013- 091
isxy, fn!oaO ixialD;sh úksúosk lDIs iNH;ajh yd ne`os fndÿ ck
mQcdl¾u ( kqjrl<dúh l,afmA fldar<h weiqrska flfrk
m¾fhaIKd;aul wOHhkhla
wdpd¾h jika;' fla osidkdhl1
wd.u iy wNspdr l,djka iïnkaO oekqï moaO;sh ´kEu ixialD;shl mqoa.,hkaf.a iy
iudcfha hymeje;au i|yd b;du jeo.;a ld¾hNdrhhla bgqlrhs'
tys mq¾K oelaula
fkdjqk o udkj cSúhdg ta u.ska ffO¾hla ,nd oS ìh iys; ye`.Sï j,ska uqojd udkisl
mSvkh iukh lrhs' iudc meje;au i|yd idrO¾u yd iudc w.hka wdrlaId lrñka
iodpdrh yd tluq;=nj wdrlaId lr md,kh lrk iudc wdh;khla f,io jeo.;a fõ'
isxy, ixialD;sfha h:d iajNdjh u;= lr.ekSug we;s úYajikSh idOl f,i nqÿ oyu
yd neos ck wd.ug ysñ jkafka fjfiia ;ek;s' isxy, ixialD;sfha uq,Od;=j jeõ neos
okõfõ frdamKh úh' isxy, fn!oaO ixialD;sh uq,anei we;af;a lDIsld¾ñl iNH;ajh
;=<h' tlS lDIs ixialD;sfha iodpdrd;aul ixysoshdj fn!oaO ixialD;sfha wdNdih;a
iu.ska mq¾K;ajhg m;aúh' fy< ckyoj;a ;=< meje;s wdl,am" we.hsï yd mqreId¾:hka
fn!oaO ixialD;sh ;=<ska l<t<s úh' —foafjda jiai;=ldf,ak-iiai iïm;a;s fya;= p'''˜
Tjqyq ;u is;=ï me;=ï p¾hdjka ta wkqj ilid .;ay'
l,afma fldar<fha fy< fndÿ.eñhd w;S;fha isg j¾;udkh olajdu ;u l=i.skak ksjd,q
n; imhd.;af;a b;d fjfyilr lghq;= rdYshl kshe<Sfuka wk;=rejh' ksis l,g jeis
,en frda.mSvdosfhka úks¾uqla;j lDIsfNda.hkaf.a wiajekak fk<d wgqfldgq msr S b;srS.sh
l< Tjqkaf.a csú; iqÅ; uqos; jkafkah' YIH fNda.hkag isÿjk wk¾:ldÍ l%shdjka
u.yrjd .ekSu ioyd nqÿ oyu uq,sl jq ck wd.fï msysg me;Sug fulS f.dúfhda mqreÿù
isá;s' ta wkqj fN!;sl yd wfN!;sl jia;+kag wê.Dys; n,fõ. Yd Yla;Skag mqomqcd
Ndrydr ù lDIsld¾ñl lghq;= isÿlsÍfuka msysg wdrlaIdj /ljrKh ,en YIH iïm;a
j¾Okh ù fi!Nd.H yd iY%sl;ajh isÿjk nj;a ;rfha úYajdi lrk Tjqyq tlS nqÿka
m%uqL woDYHudk n,fõ.hkag mqomqcd mj;aj;s' l,afma fldar<fha fndÿckhd wog;a ;u
wiajekafka w.% fldgi nqÿkajykafiag mqcd lsrSug wdosl,ams; ck wd.u yd uqiq jq
w.a.iai mqcdj"jH[ack ;siafofla mekakquqiq odkh" lsrs wdydr mqcdj" y;rfokd
jykafia,df.a md;% mqcdj yd uyd md;% mqcdj isÿlrkafka buy;a ne;sfhka yd
f.!rjfhks'
1
fcHIaG l:sldpd¾h" iudcSh úoHd yd udkj Ydia;% mSGh" udkjYdia;% wOHhk wxYh" Y%S ,xld rcrg
úYajúoHd,h" ñyska;f,a'
135
,laosj wkH m%foaYhkays w;sÿ¾,N Wla; mQcd l¾uhka ;;a m%foaYhg u wdfõksl;ajhla
oerSu úfYaI;ajhls' tl=kaúisjk ishjfia l,afma fldar<fha wE; .ï okõ ;=< ie.j
mj;sk isxy, fn!oaO ixialD;sfha ienE wúkIag fYaIhka fuu.ska wkdjrKh lr.ekSug
yelshdj mj;S' Wla; m¾fhaIKfha uq,sl wruqK th fõ'
m%uqL mo (
isxy, fn!oaO ixialD;sh" lDIs iNH;ajh" ck wd.u yd neos nqÿ oyu" w;S;
fn!oaO mqcdl¾u
BUSL-NC-2013- 092
úh<s l,dmSh .ï jej wdY%s; ixys| u.ska ms<sìUq flfrk ikaksfõokh
ms<sn| úu¾Ykd;aul wOHhkhla
ví,sõ' tï' ;siai ùrfialr1
› ,xldfõ úh<s l,dmhg wkkH ,CIKhla jk .%dóh jeõ wdYs%;j .u yd jej
flakaø jQ ixialD;shla w;S;fha isg f.dvke.=Kq nj wjOdkhg ,laj we;s lreKls'
ta w;ßka úh<s l,dmSh .ïudkj, jej wdYs%;j we;s zixys|Z .%dóh ck;dj;a jej;a
w;r ;sr iïnkaO;djla we;slrk iy .ï-jeõ ixialD;sh ksfhdackh lrk
ia:dkhla fõ' fuu m¾fhaIK m;%sldj ;=<ska wjOdkh fhduqlrkqfha ixys| yqÿ jdms
ixialD;sh ;=< we;s wx.hla muKla fkdj th wod< m%cdjf.a ixialD;sh wka;¾ iy
ndysr f,i ikaksfõokh lsÍfuys,d ls%hd;aul fjñka .%dóh ikaksfõokfha úfYaIs;
me;slvla o ksrEmKh lrk nj fmkajd oSugh' fCIa;% m¾fhaIK" iïuqL idlÉPd
iy úúO uQ,dY% u.ska ,nd.;a f;dr;=re fuu wOHhkfha§ Ndú; lrkq ,eîh'
.ï jej winv kq." l=Uqla jeks úYd, jDCIhla fyda .ia f.dkakla iys; msáhl
ks¾udKh ù we;s ixys| N+ñfha È .ïndr foaj;djqka m%uqL foaj;djqka /ila jkaokhg
md;% fõ' ÿla lrorhloS ixys|g meñK mykla o,ajd foúhkag ÿl lSu .eñ iïm%odh
jQfhka tu ia:dkfha mykla fkdoe,afjk Èkhla fkdue;' ieneúka u foúhka
heoSu tal md¾Yaúl ikaksfõokhla f,i fmkS hd yels jqj;a jefõ;a ixysf|a;a
tl;=fjka we;slrk ishqï ksi, tald;añl nj fya;=fjka .eñhdg woDYH f,dalhla
iu.;a wfkla w;g ;ukaf.a u is; iu. fyj;a wd;au l:kSh (monologue)
ixjdohl fhoSug jvd;a WÑ; ia:dkhla f,i ls%hd;aul fõ' i;a fldar<fha we;eï
ixys| wdY%s;j olakg ,efnk .ïndr foúhka Wfoid yekaoEfõ myka y;la ;eîug
1
fcHIaG lÓldpd¾h" udkj Ydia;% wOHhkdxYh" Y%S ,xld rcrg úYajúoHd,h" ñyska;f,a'
136
ndrùu;a" flïuqr Èkhl ìï l¿jr jefgk fõ,dfõoS ixyso fj; f.dia m%:ufhka
nqÿka keuo wk;=rej foúhka Wfoid myka y;la o,ajd foúhkag ndrh Tmamq lsÍu;a
;=<ska o iqúfYaIS wre;a y÷kd.; yels h' th ;u mjqf,a fuka u ndysr ióm;uhka o
tla jk wjia:djls'
ixys| u.ska we;s lrkqfha wd;au l:k iy foúhka iu. lrkq ,nk ikaksfõok
ld¾hhka muKla u fkdfõ' ck;dj w;r we;s wjYH;dj, m%n,;d wkqj lrk
iduQysl mqo mQcd ixyso wdY%s;j meje;afõ' wudjl Èk úfYaI wd.ñl ld¾hhka
isÿlrkq ,eîu, ixyso wi, jeõ neïfï jd¾Islj isÿlrkq ,nk foúhka Wfoid lsß
b;srùfï ux.,Hh, we;eï .ïudkj, ixyso iómfha meje;afjk uqÜá keófï
ux.,Hh jeks ld¾hhka iudc ikaksfõokfha uQ,sl ;ekla .kS' tys oS ish,qu .ï
jeishka fmdÿ wruqKlg tla ù jvd;a úfYaIs; wdrl mqoa.,dka;r iïnkaOhla
f.dvkef.k ixjdohl ksr; fõ' fuhdldr ikaksfõok ;=<ska .%dóh ckdjdi
moaO;sfha bÈß meje;au ;yjqre lrhs' ixys| wdYs%;j ls%hd;aul fujeks nyq wdldr
.%dóh ikaksfõok rgd fuu m;s%ldfjka idlÉPdjg ,la flf¾'
m%uqL mo# ixys|" .%dóh ikaksfõokd¾:" jdms ixialD;sh"
BUSL-NC-2013- 093
New Trends and Changes of Pirith-Chanting Ceremony in Sri
Lanka
Ven. Boliyadde Dhammakusala1
Sri Lanka is highly regarded as a country of the pure Theravada Buddhism, which is
based on the Pali canonical texts. The final goal of this tradition is Nibbana which is
the status of understanding the Four Noble Truths. Even though this tradition
emphasizes Nibbana as their final goal, there are ceremonies, rituals and devotional
practices which are not direct route to Nibbana. But those devotional practices of
Buddhism are also paramount importance to gain spiritual development. Among these
practices in Sri Lankan, Pirit-chanting is a very popular ceremony of Buddhist
populace. The pirith ceremony consists in the ritualistic chanting of certain Suttas
selected from the Pali canonical texts. These Suttas have been collected and arranged
in Pirit-Pota (Piruvana pothvahanse). It contains 24 Suttas, including such Suttas
1
Probationary Lecturer, Department of Language, Bhiksu University of Sri Lanka, Anuradhapura.
137
as the Ratana Sutta, Mangala Sutta, Metta Sutta, Dhammacakkappavattana Sutta,
Atanatiya Sutta, etc.
Pirith is the Sinhala word for paritta in Pali. In Sanskrit it is called
Parittrana.The term paritta implies it means a safety rune or protection. It means the
protection from danger (vipatti pati ba haya), or the evil influence of this planets, etc.
Not only protection but also pirith is chanted to achieve the success (sabba sampatti
siddhiya). Thus, Pirith is now regarded as a safeguard against fear and malady.
However, the pirith-chanting ceremony in Sri Lankan evolved and practiced over the
centuries, it seems that this devotional approach to the Dhamma has its roots during
the time of the Buddha. Especially, Sri Lankan Buddhist populace considers that the
important function of their domestic and social life would not be completed without
pirith chanting. But today we can study that there are new trends and changers of this
ceremony.
The purpose of this research is to study the pirit chanting ceremony and focused the
attention on finding its new trends and changers. This survey will demonstrate the
gradual development of this devotional ceremony and how it helps to survive
Buddhism at the popular level.
Keywords: Buddhism, Buddhist rituals and ceremonies, Pirit-chanting, New
trends and changers
138
BUSL-NC-2013- 094
kQ;k O¾u foaYkdjkays kùlrKd;aul ,CIK
läysx., fyauisß ysñ
1
oïila mej;=ï iQ;%fhka wdrïN fldg wka;su nqoaO jpkh olajd mkaid<sia jila
uq`M,af,ys nqÿrcdKka jykafia O¾uh ikaksfõokh l<y' tu O¾uh máfida;.dó
m%;smodjkag yqrej isá mD:.ack f,dalhdg ikaksfõokh lsÍu i`oyd nqÿka jykafia
wkqmqíì iy iduqlalxisld wdoS l%ufõo Ndú; l<y' oaúúO" ;%súO" p;=¾úO" mxpúO"
Wmud-Wmfïh" Y%jH-oDIH wdoS úúO l%ufõo tys,d nqÿka jykafia Ndú; l< nj msgl
idys;Hfhka meyeÈ,s fõ' nqoaOld,fhaoS muKla fkdj mßks¾jdKfhka miqj o O¾uh
ikaksfõokh lsÍu i`oyd nqoaOY%djlhka jykafia,d úúO l%ufõo Ndú; l<y' tu
l%ufõo w;ßka O¾uh ikaksfõokh lsÍfuys,d Ndú; foaYkd l%u iy tajdfha kQ;k
m%jk;d ms<sn`o úuiSu fuu m¾fhaIKfhka wfmaCIs; h'
O¾u ikaksfõokfha mrudo¾YS pß;h nqoaO pß;h hs' wdl¾IKSh foay ú,dYh" jd.a
ú,dYh" h:djdoS ;:dldÍ yeisÍï rgdj iy wiuiu nqoaO {dkh nqoaO pß;h ;=< jQ
iqúfYaIS ,CIK ksid nqÿka jykafiag O¾uh ikaksfõokh lsÍu jvd;a myiq jQy'
m%:u ry;a yeg ku wu;d l< m%ldYh ;=<ska mjd m%lg jkafka O¾u ikaksfõokh
i`oyd ish Y%djlhka jykafia,d úêu;aj ixúOdkh l< njhs' nqÿka jykafia fukau
foaYkd fl!I,Hhkaf.ka hq;a wkqreoaO" ießhq;a" uq.,ka" wdkkao" kkao" rdyq,"
uydldYHm wdoS Y%djlhka jykafia,d wfkHdakH jYfhka .sys-meúÈ fomsßigu O¾u
ikaksfõokh l<y' tu.ska .sys-meúÈ fomsßif.au O¾udjfndaOhg yd O¾u m%idohg
m;ajQy' nqoaOY%djlhka jykafia,d tu l%ufõo jir 2557 la uq`M,af,ys wLKavj
/l.ksñka meñKshy'
tu bmerKs idïm%odhsl foaYkd l%ufõo neyer lrñka kùlrKh jQ O¾u foaYkd
l%ufõo lsym
s hla kQ;k O¾u foaYkdj,oS oelsh yelsfõ' we;eï kjl NsCIQyQ f:rjdoS
nqÿoyug mgyeks oyï lreKq foaYkd lr;s' we;eï NsCIQyq úúO foaYkd lufõo
Ndú; lr;s' we;eï foaYlhka jykafia,d O¾udikfhka neyerj weúÈñka" l¨ ,E,s
jeks WmlrK Nú; lrñka O¾uh foaYkd lr;s' Èfkka Èk Y%jH-oDIH udOH ;=<ska
oelsh yels fujeks O¾u foaYkdjkays yd bmerKs idïm%odhsl O¾u foaYkdjkays
mj;akd kùlrKd;aul ,CIK ms<sn`o wOHhkhla fuu m¾fhaKfhka isÿflf¾'
m%uqL mo( O¾uh" ikaksfõokh" udOH" kùlrKh" m%jK;d
1
wdOqksl lÓldpd¾h" fn!oaO yd md,s wOHhkdxYh" Y%S ,xld NsCIq úYajúoHd,h" wkqrdOmqr'
139
BUSL-NC-2013- 095
msrs;a Ydka;s l¾uh yd .eñ n,s Ydka;s l¾uh w;r mj;akd iuúiu;d
ms<sn`o úu¾Ykd;aul wOHhkhla
tï'ví'ÿ,Sld y¾IKS1
ñksiqka iajYla;sfhka bgqlr.; fkdyels wfmalaIdjka bgqlr .ekSu úIhfhys
woDYHudk Yla;Skays msysg m;hs' tnÿ hym;a wfmalaIdjka bgqlr .kq jia Ndú; jk
wNspdr úêhla f,i Ydka;s l¾u y`ÿkajdÈh yelsh' Ydka;s l¾u hkq bIag úmdl
wfmalaIdfjka isÿlrkq ,nk wNspdrhls' YsIagdpdr wdrïNfha isg ñksiqka fuu l%uh
Ndú; fldg we;' kQ;kfha Ydka;s l¾u jYfhka fndfyda fihska Ndú; flfrkqfha
msß;a Ydka;s l¾uh yd n,s Ydka;s l¾uhka h' wd.udkql+, jYfhka fn!oaOhka ish
bIag wfmalaIdjka Wfoid msß; Ndú; flfrk w;r .eñ ixialD;sh hgf;a n,s
Ydka;s l¾u Ndú; lsÍu iq,Nj oelsh yelsh'
md,s NdIdfjka mß;a; hkqfjka yeÈkafjk msßf;ys wdrïNh nqÿkajykafia Ôjudk
wjêh f;la Èj hhs' úYd,d uykqjr we;s jQ ÿ¾NslaIfha oS ;=ka ìh ixisoùu ioyd
r;k iQ;%h iʮdhkh l< nj fn!oaO idys;Hfha ioyka
fõ¡
ore m%iQ;sfha oS
wx.=,sud, msß; foaYkd lsÍu ;=<ska hym;" wdrlaIdj" wfmalaId l< nj meyeÈ,s fõ'
ta wkqj kQ;kh jk úg msß; úfYaI wdrlaIl l%ufõohla jYfhka ixúOdkd;aul j
ls%hd;aul jk nj fmkS hhs' fi;a msß;a" uy msß;a jeks kj wx. j,ska hqla; j
kQ;kfha kj iQ;% ks¾udKh lsÍula o olakg ,efí'
,dxflah iudch ;=< meje;s wNspdr úëka iuÕ f.dvke.S mj;akd jQ Ydka;s l¾uhla
f,i n,s Ydka;s l¾uh y`ÿkajdÈh yelsh' .%y wm," wukqIH n,mEï" weiajy lgjy
wkúk" fldäúk yÈ yQkshï wdoSfhka ñksiqkag we;sjkakd jQ fodaIhkaf.ka ñoSu
ioyd n,s Ydka;s l¾uh fhdod.kakd w;r tys oS wd;=rhdf.a ckau m;%h mÍlaId lr
n,d .%y wm,hkag wkqj fi;a Ydka;s lrkq ,efí' ukqIH j¾.hdg fi; Ydka;sh
,nd .ekSu msKsi isÿlrkakd jQ fuu Ydka;s l¾u fol w;r Ndú; wd.ñl yd
wNspdruh pdß;% úê w;r iu úIu;d rdYshla oel.; yelsh' ta nj msß;a uvqj yd
n,s uvqj" msß;a yqh yd n,s msß;a;=j" msß;a foajdrdOkdj yd n,s foajdrdOkdj wdoS
fndfyda wxYhkaf.ka meyeÈ,s fjhs'
fuu m¾fhaIKh ;=<ska n,dfmdfrd;a;= jkafka n,s Ydka;s l¾uh yd msß;a Ydka;s
l¾uh w;r olakg ,efnk iuúiu;d ms<sn`o meyeÈ,s lsÍu yd fn!oaO msßf;ys
wdNdifhka n,s Ydka;sl¾uh ìysù we;snj oelaùuhs'
m%uqL mo( msß;" Ydka;s l¾u" n,s" bIag m%;sM,
1
;djld,sl ksnkaOl" md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr úYajúoHd,h" kqf.af.dv'
140
BUSL-NC-2013- 096
msß;a foaYkdfõ n,hla ;sfí o@
oUq,af,a iqfoaj ysñ1
msß; Y%S ,dxflah fn!oaOhka w;r muKla fkdj f,dj mqrd úúO fn!oaO iïm%odhhka g
wkq.; jQ fn!oaOhka w;r o b;d ckm%sh mQcd úêhls' fn!oaOfhda ÿfla§;a iefma§;a
msßf;a msysg" wdrCIdj yd wdYS¾jdoh m%d¾:kd lr;s' zzmßiuka;f;da ;dh;s rCL;S;s
mß;a;xZZ hk ú.%yfhka meyeÈ,s jk mßÈ" msß; wdrCIdj wruqKq fldg .;a;ls'
msß;l wruqKq jYfhka ;nd .kakd úm;a ÿre lr .ekSu ^úm;a;s mándydh&" ish¨
iïm;a idOkh ^iíniïm;a;s isoaêhd&" ish¨ ÿla ke;s lr .ekSu ^iínÿlaL úkdidh&"
ish¨ Nh ke;s lr .ekSu ^iínNh úkdidh&" ish¨ frda. ke;s lr .ekSu ^iínfrd.
úkdidh&" kCI;%" hCI" N+;" mdm.%y fodaI wdÈh ksjdrKh ^klaL;a; hlaL N+;dkx
mdm.a.y ksjdrKd&" ksfrda.S orejka je§u" Y=N lghq;a;l § wdYS¾jdo ,nd .ekSu
kshx" id.; wdÈh ÿre lr .ekSu wdÈh foi ne,Sfuka meyeÈ,s jkafka f,!lsl
wfmaCIdjka idOkh lr .ekSu uqLHd¾: fldg f.k msß;a foaYkdjka mj;ajk njhs'
foaYljreka" Y%djlhka" od lr`vqj" msß;a yqh" msß;a fmd;" msß;a kQ,a" msß;a meka" fNaß
jdok" ,omiau,a" iqj| j¾." u,a" myka" fmd,a u,a" mqjla u,a" nq,;a fld<" kd fld<"
isúh fld< wdÈ fndfyda oE msß;a foaYkdjlg tl;= fõ' ta ish,a, wCIs f.dapr jk
w;r ta oE ;=< wCIs f.dapr fkdjk oE o mj;sk nj fuys ,d i|yka l< hq;= h' ta
flfrys fndfyda fofkl=f.a wjOdkh fhduq jk njla o fkd fmfka' tfia wCIs
f.dapr fkdjk Yla;k
S a f,i Ñ;a; Yla;sh" jd.a Yla;sh" Yío Yla;sh" T!Iëh Yla;sh
hk Yla;Ska fmkajd Èh yels h' fuu Yla;Skaf.a l%shdldÍ;ajh ms<sn|j ¥rd;S;fhys
mgka ñksiqka úYajdi fldg we;' msß;a foaYkdjla mj;ajk wjia:djl
§ o Wla;
Yla;Ska l%shd;aul jk nj;a t;=<ska iqúYd, n,hla o we;s jk nj;a úYajdi lrkq
,efí' Tonoscope, Polygraph jeks WmlrK Ndú;fhka f,dj mqrd isÿ lr we;s
úoHd;aul m¾fhaIK wdY%fhka Wla; Yla;Skaf.a l%shdldÍ;ajh ms<sn| fuys § úuid
nef,a' tu Yla;Ska l%shd;aul ùfuka f.dvkef.k n,h ;=<ska msß;a foaYkdjlska m<
,efnk wdldrh fmkajd §u fuu m¾fhaIK m;%sldfõ wruqKhs'
m%uqL jpk: msß;a foaYkdj" wdrCIdj" Yla;Ska" úoHd;aul m¾fhaIK
1
isjq jk jir" md,s yd fn!oaO wOHhk wxYh" fmardfoKs úYajúoHd,h" fmardfoKsh'
141
BUSL-NC-2013- 097
ks;e;a .íidfjka udkisl jHdl+,;djg m;a wOHh;k Y%S ,xflah
ldka;djka Wfoid fn!oaO ufkda WmfoaYkfha wod<;ajh ( r;akmqr
Èia;%slalfha me,auvq,a, m%dfoaYSh f,alï fldÜGdifha wyUq f,i
f;dard.;a ks;e;a .íidjka 20 la weiqßka
fk,a,sj, fu;a;dkkao ysñ1
.íidj (Abortion) j¾;udk iudcfha uõjreka uqyqK fok m%Odk .eg¿jls' YdÍßl"
udkisl" iudÔh
idOl
fuu ;;a;ajh
i|yd m%n,
f,i n,mdhs'
orejka
wfmalaIdfjka isák uõmshjreka g fuh uy;a udkisl mSvkhla nj wuq;=fjka
i|yka l< hq;= fkdfõ' fuu m¾fhaIKfhaoS —ks;e;a .íidj hkq orefjl= ms<sis|
f.k i;s fyda udi lsysmhla we;=<;
tu l<,h iajNdjfhka u bj;aùu˜ f,i
f.k idlÉPd lr we;' fuh ufkdaúoHdfõoS yd ffjoH úoHdfõoS Spontaneous
Abortion hkqfjka ye÷kajkq ,efí' ffjoH jd¾;dj, g wkqj ,xldfõ .eí.kakd
ldka;djkaf.ka 15% - 20%
;rï m%udKhlg ks;e;a .íidj isÿfjhs' fuu
;;a;ajhg m;a jQ ldka;djka 20 fofkl= f.k lrk ,o fuu m¾fhaIfhaoS ks;e;a
.íidfjka miq ldka;djka g we;sjk m%Odk udkisl frda. ;=kla ms<sn| f;dr;=re
y÷kd .ekSug yelsúh' tkï úYdoh (Depression)" ldxidj (Anxiety)" mYapd;a jHik
la,u; wdndO (Post Traumatic Stress Disorders) hkdÈhhs'
fuhg wu;rj udkisl
.eg,q lsysmhla o Tjqka ;=< olakg ,enqKs' tkï wd;;sh" l,lsÍu" bÉPdNx.;ajh"
wiykh" udkisl mSvkh wdÈhhs' frday,a iy fi!LH uOHia:dk j,ska .eìKs
uõjreka g id¾:l j m%;sldr iy WmfoaYkhka isÿ lrkq kuqÿ .íidjg ,la jQjkag
ufkda WmfoaYkhla kshudldrfhka isÿ jkq olakg fkd ,efnk lreKls' th
.íidjg ,lajk ldka;djkaf.a udkisl jHdl+,;d ;j ;j;a ;Sj% ùug fya;=jls'
j¾;udkfha fndfyda fihska idlÉPdjg Ndckh jk fn!oaO ufkda WmfoaYkfhka
fï i|yd id¾:l WmfoaYkhla isÿ l< yels h' ta wkqj fuu m¾fhaIK m;%sld j
u.ska bÈßm;a lsÍug wfmalaId flfrkafka me,auqvq,a, m%dfoaYSh f,alï fldÜGdifha
wyUq f,i f;dard.;a kshÈhg wod< ks;e;a .íidjg ,la jQ ldka;djkaf.a udkisl
jHdl+,;d ms<sn| úu¾Ykh iy thg wod< fn!oaO WmfoaYkfha Wmfhda.S;dj ms<sn|
úu¾Ykhls'
m%uqL mo( ks;e;a .íidj" ufkdaúoHdj" udkisl jHdl+,;d" úYdoh" ldxidj" mYapd;a
jHik la,u; wdndO" fn!oaO WmfoaYkh
1
iyldr lÓldpd¾h ^o¾Ykh yd ufkdaúoHdj&" md,s yd fn!oaO wOHhkdxYh" Y%S chj¾Okmqr
úYajúoHd,h'
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BUSL-NC-2013- 098
u;aøjH ÿ¾Ndú; l<ukdlrKfha§ Wmfhda.S jk
fn!oaO WmfoaYk l%ufõo ms<sn| wOHhkhla
mQcH hg,u;af;a l=i,kkao ysñ1
uOHidr yd u;aøjH Ndú;h j¾;udk ,dxlsl iudcfha kd.ßl yd .%dóh ish¨ iudc
;,hkays iq,Nj olakg ,efnhs’¡ fuu Ndú;h ksid nyq, jYfhka wd¾Ól" iudc"
mjq,a yd ixialD;sluh fukau nrm;, fi!LH .eg¨ o we;s ù we;¡
wruqK( fn!oaO WmfoaYk l%uYs,am Ndú;h ;=,ska u;aøjH ÿ¾Ndú;h wju lsrSu yd
l<ukdlrKh lsßu
l%u Ys,am( mqoa.,hd u;ao%jH i|yd weíneysùug n,mdk fya;= idOl ndysr iy
wNHka;r f,i yÿkd.ekSu¡
ndysr fya;= idOl f,i jdKscuh fyda iudcuh m%pdrKh ;=,ska m%p,s; jk u;aøjH
ms<sno jHdc m%;srEmj, n,mEu o mjq,a yd iujhia lKavdhïj, n,mEu yÿkd
.ekSu¡
wNHka;r fya;= idOl f,i fm!reI ixj¾Okfha ÿ¾j,;djh yd
Tjqka is;k wdldrfha iajNdjh yÿkd.ekSu¡ kej; kej; u;aøjHj,g fhduqùug
fmd<Ujk wNHka;ßl yd ndysr fya;= fn!oaO ufkdaúoHd;aul l%u Ys,am ;=,ska
md,kh lsßu¡
u;aøjH ÿ¾Ndú;h l<ukdlrKfha § mqoa., fm!reIh Yla;su;a lsßu ;=,ska
weíneyshg fya;=jk wNHka;ßl fya;= my fldg mQ¾K fjkila mqoa.,hd ;=< we;s
lsrSu¡
fn!oaO l%uYs,am ( mqoa., p¾hdj ^YS,h&" mxp YS,h" ux., iQ;%h" is.df,dajdo iQ;%h"
m%cdkkh ^m%{dj&" iíndij iQ;%h" ú;lalixGdk iQ;%h
u;aøjHg weíneys jq mqoa.,hkaf.a p¾hdj md,kh lsßu i|yd iS,h Ndú; l< yelsh'
iS,h wdrCId lr .ekSug wjYH idOl md,khg ux., iq;%fha lreKqj,g wkqj
Ôú;h ilia lr.; hq;h
= ' (wfiajkd p nd,dkx) nd,hkaf.ka u;aøjHj,g weíneys
jq whf.ka wE;aúu' (mKaä;dkx p fiajkd) hym;a weiqrg fhduq ùu'
(m;srEmfoijdfid p) iqÿiq m%foaYhl jdih i|yd f;dard .ekSu' mqoa.,hd u;ao%jH
i|yd weíneysùug n,mdk fya;= idOl md,kh l< yel'
whym;a ñ;% iud.ï ;=,ska u;ao%jH Ndú;hg fhduq ùu is.df,dajdo iq;%fhka meyeÈ,s
lrhs' mdk iL ñ;=frda u;a j;=r fndk ;ek muKla hd¿ jq ñ;=rka" (mdk iLd kdu
fyd;s) iïñh iïñh yuq jqk ;ek § muKla ñ;=relï wÕjk ñ;=rkaf.aka wE;a
úu;a" wmdh uqL" uÊc mdkfha wdÈkj fmkajd § u;ao%jH ÿ¾Ndú;hg fhduqjk
mdßißl idOl md,kh lsrSu'
uki úlaIsma; lrjñka u;ao%jH weíneyshg fhduqjk is;=ú,s úYaf,aIKh u.ska
bj;a lsßu i|yd mshjr myla
ú;laliKaGdk iq;%fhys úia;r lrkq ,nhs'
1
ufkdaúoHd WmfoaYl" cd;sl WmfoaYk uOHia:dkh" iudc fiajd wud;HdxYh'
143
u;ao%jHj,g fhduq lrjk wNHka;ßl idOl j,g uqyqK §ug fhdod .; yels
l%shdud¾. y;la iíndij iq;%fha ±lafõ'
iudf,dapkh( fn!oaO ufkdaúoHd;aul uQ,O¾u mokï lr.ksñka u;aøjHj,g fhduq
jQ whg m%;sldr lsrSu;a Tjqkaj uqod.ekSu;a isÿfjhs¡
mqoa.,hdf.a p¾hdj ^YS,h& iy m%cdkkh ^m%{dj& hk folu ilia lsÍu fuu l%ufha
iajNdjhhs¡ fn!oaO ufkdaúoHd;aul ueÈy;aùfï§ u;aøjHh Ndú;hg fya;=j meyeÈ,s
lr .ksñka o wdl,am fjkila isÿlsßu u.ska u;aøjH Ndú;fhka uqod .ekSu i|yd
ueÈy;aùu fuys§ isÿlrkq ,nhs¡ úúO fn!oaO ufkdaúoHd;aul wdlD;Ska ;=,ska
f.dvke.=Kq m%;sldr l%u Ys,am m%fhdackhg .ekSu o fn!oaO WmfoaYk ufkdaaúoHdj
;=<ska Tjqkag hdhq;= uÕ fmkajd §u o isÿ l< yelsh¡
m%uqL mo( mqoa., p¾hdj " m%cdkkh" iS, "m%{dj" iíndij" ú;laliKaGdk " fm!reIh
BUSL-NC-2013- 099
Comparative Study on Buddhist and Modern Psychological
Approaches on Counselling
Dr. H.R. Nishadini Peiris1
The word counselling is mostly associated with modern western counselling, even
though there are many counselling approaches in the world. One could observe that
the approaches to counselling in Buddhism are different from that of western
counselling.. Main purpose of this research paper is to identify the similarities as well
as differences in the approaches of these two systems of counselling. Documentary
study is the method used for data collection and the data have been analysed using the
qualitative approach.
At the beginning of the twentieth century because of the radical changes, that
occurred in the western world due to industrial and scientific development, the
adoption of a new type of counselling approach was needed. Modern counselling is an
outcome of that process. As many researchers were interested in the area, deferent
types of counselling approaches emerged. An attempt was made by them to confirm
the hypotheses they proposed using the scientific method, which is based on
1
Senior Lecturer, Department of Public Administration, Uva Wellassa University, Badulla.
144
experimentation and empirical observation. It is to be noted that there are similarities
as well as differences among the theories that emerged as a result of this process.
Buddhist counselling approach which is based on the Four Noble Truths, mainly
focuses attention on understanding the real reason for the occurrence of emotional
and psychological problems. Therefore, it analyses the concept of person in great
detail. As a result a more complete analysis of the concept of person can be found in
Buddhist literature.
When modern and Buddhist counselling approaches are compared the only similarity
that can be identified is that both are dealing with emotional and Psychological
problems through verbal communication. The following principal differences can
also be identifiedFor Buddhist counselling, the relationship between the counsellor
and one who receives counselling is one of friendship focusing attention on the root
cause of the problem, while according to the modern approach it as a professional
relationship and focusing attention on the external aspects of the problem. Modern
theories focus on the external aspects in their investigation while Buddhism focuses
on the internal aspects consisting of self-discovery.
Modern approaches are Based on Eternalism or Annihilationism while the Buddhist
approach is based on the Middle Path.
Keywords: eternalism, annihilationism, middle path, self-discovery, emotional
and psychological problems
145
BUSL-NC-2013- 100
Treatment of Sexual Jealousy in Othello and Jātaka Stories and
Overpowering the Emotion through Insights in Theravada Buddhism
Ven. Pusselle Wineetha1
Both Buddhism and Christianity give serious consideration to jealousy as a
psychological condition that leads to the destruction of mankind. From a Christian
perspective, William Shakespeare depicts sexual jealousy, as one of its forms in the
drama “Othello”. The drama shows the destructive nature of the emotion showing the
suffering of the innocent like Desdemona as well as the serious victims of it like
Othello, Iago and Roderigo. Obsessed with sexual jealousy Othello, the most serious
victim in the play murders his beloved wife easily forgetting their love and finally
commits suicide suggesting that the western culture teaches no solution other than
killing suicide or another temporary solution to overcome this emotion.
Not only in the West but also in the modern Sri Lankan society a marked vulnerability
to these unhealthy emotions can be seen as most of people are easily carried away by
these feelings creating a menace both in their family and the society. These emotions
can be clearly discussed under the kilesas explained in Theravada Buddhism and the
deviation of the modern Sri Lankan society from Theravada Buddhism can be pointed
out as a reason for this calamity.
Thus, this study attempts to introduce methods to overcome this universally
experienced emotion making use of insights provided in Theravada Buddhism.
Named as issā or usūyā in Pali, Buddhism identifies it as a negative emotion that
distracts an individual from the ultimate goal of Nibbana. It has been discussed in a
number of discourses and Jātaka Stories. Many ways of overcoming the emotion
such as inculcating healthy emotions like mettā, karuṇā etc., to counteract this
negative emotion and other negative emotions like hatred and suspicion that are
closely associated with sexual jealousy have been proposed. Thus, the current study
1
Buddhist and Pali University of Sri Lanka
146
compares the treatment of sexual jealousy in Othello and Buddhist Jātaka stories and
discusses ways to deal with this emotion according to Theravada Buddhism drawing a
sharp contrast with the approach of Shakespeare.
Keywords: sexual jealousy, Othello, Jātaka stories, Theravada Buddhism
BUSL-NC-2013- 101
A Buddhist Challenge to Personality Tests in Western Psychology
Ven. Aththaragoda Piyadhamma.1
A personality test is a standard instrument that is used to measure psychological
makeup of a person. Hermon Rosharch has introduced the first personality test in
western psychology in 1921 and since then the field and usage of personality tests
have been developed by various psychologists worldwide. Primarily, there are two
types of personality tests in western psychology such as,
1. Objective tests
2. Projective tests
Objective tests are considered as more effective than Projective tests and they are
used to select, promote and also to develop personalities for various disciplines.
The Buddhist perspective on personality measurement is quite different from
personality tests of western psychology. Buddhism focuses on a complete
comprehension of a person rather than a superficial understanding. Buddhism
describes how to measure one's personality in a particular way. Buddhism basically
emphasizes that nationality, religion, colour, race, gender or whatever else does not
make a person unique. Therefore identifying one's personality is much difficult and
1
Temporary Lecturer, Department of Social Science and Comparative Study, Sri Lanka Bhiksu
University, Anuradhapura¡
147
should be done carefully. Accordingly, a person must identify one's personality in
terms of a long term relationship, concentration and wisdom.
Specially, the Load Buddha has introduced a criterion that helps for a better
understanding of a person in Satta Jatila Sutta.
(1) It is through living together with another, that one's virtue is to be known, and
even that is after a long time, not after a short time; by one who is attentive, not by
one inattentive; by the wise, not a dullard.
(2) It is through dealing with another, that one's honesty is to be known, and even that
is after a long time, not after a short time; by one who is attentive, not by one
inattentive; by the wise, not a dullard.
(3) It is through adversities, that one‟s courage is to be known, and even that is after a
long time, not after a short time; by one who is attentive, not by one inattentive; by
the wise, not a dullard.
(4) It is through discussing with another, that one's wisdom is to be known, and even
that is after a long time, not after a short time; by one who is attentive, not by one in
attentive; by the wise, not a dullard.”
Details obtained by means of a personality test in western psychology have a risk of
misleading one‟s judgment. A person subjected to a test can provide fake information
as he is aware that he is being observed. As a result of this the test taker might behave
artificially. Those are the major weaknesses of personality tests in western
psychology.
Finally, it can be concluded that the means adopted in Buddhism for personality
measurement, although they are life-long and continual, are more acceptable than
those in western psychology.
Keywords: psychology, Buddhism, personality tests, personality measurement
148
BUSL-NC-2013- 102
Buddhist Counseling For Sick People and Nurses
Ven. Kirimetiyawe Dhammasiri1
With the beginning of life in the womb of the mother it becomes subject to old age
disease and sickness. Sickness is the worst mental and physical suffering in this word
and it is an unavoidable situation in life. When a person is overcome by sickness his
or her mental and physical ability becomes weak. At a time somebody becomes a sick
person he should receive kind and gentle treatment throughout from someone who
attends upon him.
When we go through the canonical teachings of the Buddha, it is possible to find out
many stories which are related to sick people. According to the Vinaya Pitaka, the
Buddha promulgated a particular rule for monks. If a monk neglects the duty of
treating a sick monk he is guilty of the transgression of Dukkata-Apatti (minor Vinaya
rule). As it is illustrated in Anguttara Nikaya Gilana Sutta, the sick person should
receive three types of treatment in order to recover. According to the Suttas, suitable
food, suitable medicine and proper nursing are necessary factors for the recovery from
sickness. Apart from those factors the nursing person must know the way of preparing
medicine in a proper way, taking care of patient and providing things that are suitable.
He should also have the ability to clean up puss, mucus and urine etc. The nurse
should be motivated by compassion and not by material gain. It is clear that almost all
these treating methods are related to the enhancement of the physical ability of
patient.
This research will focus attention on finding out Buddhist counseling techniques for
the enhancement of mental ability of sick persons. When Venerable Sariputta visited
a Brahmin who was on the verge of death, Venerable Sariputta instructed him to
develop the four kinds of sublime thought, sympathy, compassion, sympathetic joy
and equanimity. As indicated above his research expects to discuss counseling for
sick people and explain the Buddhist way of counseling sick people in order to
enhance their mental and physical ability at the time of sickness.
Keywords: Buddhist, counseling, sickness, treatments, patient
1
Probasionar Lecturer, Department of Buddhist Studies and Pali, Bhiksu University of Sri Lanka,
Anuradhapura.
149