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Papers by Dr. Vijitha Kumara

Theravāda Buddhist Scholasticism in First Millennium Selected Full Papers , 2022

අන්වේෂණා, 2019

බුද්ධවචනය හැදෑරීමේ පරමනිෂ්ඨාව දුකෙන් මිදීම යි. එය චතුරාර්ය සත්‍යයෙහි දී නිරෝධ ආර්ය සත්‍යය නමින් ත... more බුද්ධවචනය හැදෑරීමේ පරමනිෂ්ඨාව දුකෙන් මිදීම යි. එය චතුරාර්ය සත්‍යයෙහි දී නිරෝධ ආර්ය සත්‍යය නමින් තුන්වැන්නෙහි එන අතර නිබ්බාන, විමුත්ති, විමොක්ඛ සහ පරිනිබ්බාන වැනි පර්යාය පද රාශියකින් උක්ත නිරෝධය වාච්‍ය වේ. ඉහත පදවලට විශේෂණ පද එක්වීමෙන් දක්නට ලැබෙන්නේ ක‍්‍රියාවලියක හෝ තත්ත්වයක ලක්ෂණ ප‍්‍රකාශ වීමකි. සෝපාදිසේස පරිනිබ්බාන, අනුපාදිසේස පරිනිබ්බාන, පක්‍ද්ක්‍දාවිමුත්ත, චේතෝවිමුත්ත, උභතොභාගවිමුත්්ත වැනි ව්‍යවහාර මගින් ඒ බව තහවුරු වේ. උක්ත පර්යාය පද පශ්චාත්කාලීන දාර්ශනික මතවාද උද්ගත වීමටත් මූලික සංකල්ප සංකීර්ණත්වයට පත්වීමටත්, සාධක වූ බව පිළිගත යුතු ය. මෑතකාලීන විද්වතුන් විසින් නිබ්බාන සහ පරිනිබ්බාන ගැනත් සෝපාදිසේස පරිනිබ්බාන සහ අනුපාදිසේස පරිනිබ්බාන ගැනත් බහුවිධ දෘෂ්ටිකෝණවලින් පර්යේෂණ රාශියක් සිදුකර ඇතත්, කිසිවකුගේ අවධානය ‘සඋපාදා පරිනිබ්බාන’ සහ ‘අනුපාදා පරිනිබ්බාන’ වෙත හෝ ‘අප්පච්චය පරිනිබ්බාන’ වෙත යොමු වූ බවක් නො පෙනෙයි. ඒ හේතුවෙන්, නිර්වාණ සංකල්පයට අදාළ ව්‍යාකූලතා නිරවුල් කරගැනීමේ අවකාශ මගැරීමක් සිදුවී ඇත. විශේෂයෙන් ම නිර්වාණයෙහි ආනුභවිකත්වයට අදාළ පැහැදිලි කරගැනීම් මගහැරී යාමෙන් නිර්මිත හිඩැස සම්පූර්ණ කරනු පිණිස රචිත ලේඛනාභ්‍යන්තරයේ මූලික කරුණු තුනක් කෙරෙහි මෙහි දී අවධානය යොමු කෙරේ.

01. නිබ්බාන සහ පරිනිබ්බාන හඳුනා ගැනීම.
02. අනුපාදා විමුත්ත සහ අනුපාදා විමොක්ඛ සංකල්පද්වය අනුපාදිසේස, අනුපාදා සහ අප්පච්චය පරිනිබ්බාන සමග තුලනාත්මකව විමර්ශනය කිරීම.
03. අනුපාදිසේස, අනුපාදා සහ අප්පච්චය පරිනිබ්බාන ඇසුරින් නිර්වාණයෙහි ආනුභවිකත්වය පැහැදිලි කරගැනීම.

Theravada Buddhism and the Pali commentarial literature are inseparable. The identity of early Bu... more Theravada Buddhism and the Pali commentarial literature are inseparable. The
identity of early Buddhism ended once the origination of Theravada had taken
place. The tradition that engaged in the interpretations of the words of the
Buddha was denominated the Theravada (Doctrine of the Elders). Different
methods of interpretation were applied in the commentarial texts and the
employment of such varied methods appropriate to the contextuality of the
discourses as well as the capacity of the audience aimed at are justifiable. This
research intends to examine the rationale for the application of different
methods in Buddhist hermeneutic culture with special reference to the sub-commentary of the Majjhima-nikāya.

Keywords: Majjhima-nikāya-ṭīkā, Exegetical Methods, Theravada Buddhism,
Commentarial Interpretations, Buddhist Studies

IBC Journal of Buddhist Studies IBCJBS, 2019

The Buddhist teachings are stratified in varied forms and purposes by modern scholars to seek its... more The Buddhist teachings are stratified in varied forms and purposes
by modern scholars to seek its originality. After observing the
layers of the teachings, the academics recognize original/early
Buddhism relative to the traditional Buddhism. Therein, historical,
linguistic and literary evidence are taken into consideration in
order to layout the teachings. The questionable fact here is
whether we have an acceptable agreement on what early
Buddhism is and how far the current views are valid in defining
the teachings to be uncorrupted/original. Hence, this article
examines the accuracy of the current standpoints and suggests a
new definition on „early Buddhism‟.

Buddhist Approach to Global Education in Ethics, 2019

The memory was known to be the most effective method of storing knowledge among the students and ... more The memory was known to be the most effective method of storing knowledge among the students and teachers in the ancient Indic education system. Practically, it is indeed, more worthwhile to the current sustainable society than how it was used anciently. In an ethical aspect, expanding self-memory boosts a new age of the sustainable society since it leads not to use papers or technologies. Thusly, expansion of memory of an individual effects to sustainable environment as not wasting papers so on. And, the issue that being slaves to the technology by the young generation is also directing to increase the inhumanity and damage to the peace in the society. Hence, it can be affirmed doubtlessly that the memory expansion in the current education system needs to be popularized in order to build up a sustainable society. However, the early discourses attest that there are five impediments in relation to developing the memory of a student. Answering to the questions raised by Brahmin Saṅgārava, the Buddha pointed out that the five hindrances are becoming the gravest impediments for the students who are practicing to memorize. Referring to the sutta mentioned above and its commentary, I expect to disclose in this paper how these five hindrances are negatively affecting to the memorizing process and in which forms they appear among the present students. Also, the research will propose a reliable, but practical solution in terms of overcoming varied facets of current impediments for building a sustainable society. In particular, Pali canonical texts and their commentaries will be sued as the primary sources and modern theories of memorizing will be compared with the traditional interpretations and provide most practical recommendations in this regard.

Keywords: - Pali canon, memory, expansion of memory, Impediments of memorizing, five hindrances

International Journal of Advanced Multidisciplinary Research , 2016

This article discloses a mysterious link between Buddhism and Jainism with reference to the Araka... more This article discloses a mysterious link between Buddhism and Jainism with reference to the Araka Sutta of the Aṅguttara-nikāya and the historical records of Jainism. A number of the Suttas and Pali commentaries attest that the Buddha denounced the teachings of Nigaṇṭha Nātaputta owing to attachment of the extremes, especially, self-mortification. But, it does not mean that the Buddha criticized 'Jainism'. My view point regarding this is that the Buddha criticized the teachings of Nātaputta only, not the teachings of the early founders of Jainism. Especially, the teachings of Mahāvīra cannot be taken as the authentic doctrine of Jainism whereas he reformed Jainism with his own interpretations. However, in the Araka Sutta of the Aṅguttara-nikāya, the Buddha has cited the teachings expounded by the passionless early ford-makers (vītarāgā). The affinity between Buddhism and Jainism found in this Sutta leads to expose an unrevealed history of the Sramanic tradition in ancient India.

Purāṇamañjasamanuppanno so gotamo sakyaputto yaṃ yathābhūtañānaṃ paṭividdhaṃ taṃ aññesamatthāya h... more Purāṇamañjasamanuppanno so gotamo sakyaputto yaṃ yathābhūtañānaṃ paṭividdhaṃ taṃ aññesamatthāya hitāya desitumicchi. Tattha, so, “mayā paccanubhūtamidaṃ paramatthasaccaṃ etesaṃ puthujjanānaṃ kena nayena desissāmī’ti kaṅkhamāno bhāsā nāma sammutirūpaṃ upayuñjitumacinti. Api ca sammutibhāsā kira paramatthānubhūtippakāsanatthāya na pamāṇo. Tena hi tathāgato atthañca byañjanañca ekato katvāva dhammaṃ desesi. Ettha, atthaṃ pana byākaraṇaniruttīhi samaṅgībhūtaṃ. Byañjanaṃ pana ve pāramatthaṃ. Vuccate Nettippakaraṇaṭṭhakathāyaṃ āraddhemasmiṃ; “Byañjananti saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjayatīti byañjanaṃ, vākyaṃ. Taṃ pana atthato padasamudāyoti daṭṭhabbaṃ. Padamattasavanepi hi adhikārādivasena labbhamānehi padantarehi anusandhānaṃ katvāva atthasampaṭipatti hotīti vākyameva atthaṃ byañjayati”ti. Aparañca, atthaṃ khalu pupphe vaṇṇaṃ viya daṭṭhabbaṃ. Byañjanaṃ pana tasseva pupphe gandhamivāti veditabbaṃ. Vaṇṇaṃ hi atīva pākaṭaṃ. Na gandhaṃ. Atthaṃ pākaṭaṃ, byañjanaṃ apākaṭaṃ. Aññañca, attho pana cando viyāti. Byañjanam tasseva aṃsuyāvāti aññamaññaṃ paṭicca vattanti. Niruttiṃ vā byākaranaṃ vā attheyeva vattati. Abhijānituṃ ca paṭijānituṃ ca tathāgathassa saddhammaṃ na sukaraṃ vinā byañjanaṃ. Etamatthamāraddha vidhīyate “khuddānukhuddaka kathā” paridīpane etaṃ pariyesanavatthuṃ. Kimidaṃ khuddānukhuddaka kathā? “Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.” Atthuddhārakā pakāsenti uddissetaṃ so tathāgato khuddānukhuddakasikkhāsamūhanttāya okāsamadadī’ti. Apica, sabbe te apanetvāva tassa byañjanaṃ, upaparikkhitvā kevalamatthaṃ, evarūpatthappakāsanaṃ uddharīyanti. Kathañcipi, mama mataṃ panetasmiṃ aññaṃ. Ettha, byañjanaṃ vata “mā samūhanantu khuddānukhuddakā mayā paññattā’ti. ye ācariyavādā sabbe te ca ajjatanātīte vibudhehi sabbāni āvīkatamatāni ca saṃsaṃdetvā saṃsametvā tulayitvā tīrayitvāva mama matiṃ patiṭṭhāpemi.

Pamukhapadāni: atthaṃ, byañjanaṃ, khuddānukhuddakakathā

The historical records have entrusted the commentary of the Dhammasaṅganī or Atthasālinī (hencefo... more The historical records have entrusted the commentary of the Dhammasaṅganī or Atthasālinī (henceforth AS) to the commentator Buddhaghosa and it is believed that it was compiled in India. Particularly, the AS itself, the Gandhavaṃsa and the Mahāvaṃsa ensure that the author of the AS was Buddhaghosa. However, the inside facts of the text unanimously lead to the suspicion of the authorship and the place of its compilation. Particularly, the AS discloses only reference speaking of
Ceylon. The above fact could lead to affirm the view that the AS was compiled in India. Similarly, the references to other commentaries in the AS conducive further to raise doubts on the date and the authorship of it. Especially, this paper aims to widely inquire the aspect of the historical records as well as varied views of the modern scholarship.

The well-known fact is that the Buddhism emerged in a multi-religious society in the 6th century ... more The well-known fact is that the Buddhism emerged in a multi-religious society in the 6th century BC in India. But, it guides explicitly how to practice harmony amongst other religious followers. It doesn’t mean that it is impossible to observe Buddhist criticism towards the contemporary heretical views in India. The notable fact, in this regard is that the remorseless Buddhist criticism aimed at the practitioners of self-indulgence only. Even though the Buddha and his disciples experienced a number of difficulties from the other religious groups, they practiced religious harmony constantly.

The attitudes of the Buddha towards Jains, Śramaṇa practitioners, and well-versed Brahmanas imply how Buddhism practiced religious tolerance. The tolerance cannot be defined that a religion accepts what opposing religion teaches. Nevertheless, it should be noted that the religious pluralism goes far beyond the tolerance. The aim of this paper is to prove that the Buddhism manifests pluralistic teachings in different layers while it presents the non-soul theory as its unique teaching. Particularly, the sources utilized in this research will be limited to the Sutta-piṭaka only.

Keywords: Religious pluralism, Self-indulgence, Jain, Sramana practitioners, well-versed Brahmanas

Western nations critically propagated heretical views (Christianity), overpowered the Buddhists b... more Western nations critically propagated heretical views (Christianity), overpowered the Buddhists badly and destroyed the temples and pre-historic Buddhist educational institutions in Ceylon during the 16th to 20th century. In this period, a boy who ordained later on by the name Gunananda was born at the village Mohottivatta in the city of Balapitiya situated in Southern province, Ceylon. He who was expert in Buddhism, entered into the assemblies of heretics and debated with them like a lion entered into a herd of elephants. Especially, he who organized five great debates against to heretics (Christians) to overcome their arguments was famous inside and outside the country. It is to be noted that he was one of ideal leaders who led the society in recent Buddhist renaissance in Ceylon. This is his biography in Pali.

A sentient being, as Buddhism defines, is formed with both mind and body. However, certain sutta-... more A sentient being, as Buddhism defines, is formed with both mind and body. However, certain sutta-s and the Dhammapada explain that the Dhammas (actions?) [sometimes, a being (loko)] are led by the mind. Besides, the Upāli-sutta of the MN also teaches that the mind is the leading door among three-doors [kāya, vacī and mano]. As the same source unfolds the Nātaputta’s teachings, the bodily restrain becomes crucial among three restrains. In this respect, the well-established view of the three-restrains introduced by Mahāvīra was physical-body-centered. Nonetheless, the Uttarādhyayana-sūya, a text of four mūla texts in Jain [setambara] canonical literature describes that Jainism accepts all three sorts of actions; mind, speech and body under the “guptī-s.” A group of verses in the chapter 24 of the Uttarādhyayana-sūya clearly explains how the mind leads to the Kamma-s. According to the above references, the present understanding on the Kamma taught in Jainism based on the Upāli-sutta has to be re-discussed. This paper aims to examine what view to be admitted and where the historic or modern scholars made mistakes in understanding the Kamma in Jainism with reference to the Pali Canon. Also, my study will focus to inquire the stance of the Upāli sutta and its dependability regarding the existed viewpoints.

The Majjhe sutta, which comes in The Book of the Sixes (chakka nipāta) of the Aṅguttara-nikāya, i... more The Majjhe sutta, which comes in The Book of the Sixes
(chakka nipāta) of the Aṅguttara-nikāya, incorporates
six interpretations (by six different elder monks) of the
Buddha’s phrase ‘the middle’. Later, they await the verdict
of the Buddha to make it clear whose understanding was
the most reliable. After hearing a report of their discussion,
the Buddha consented to all six definitions and further
drove away their doubts by explicitly confirming the first
monk’s version. The term ‘majjhena’, which means ‘the middle’
or ‘Central Philosophy’, occasionally appears in the Nikāya
texts and is similar to the term ‘majjhe’ ([in] the middle).
Furthermore, while the term ‘majjhimā’ symbolizes ‘the
middle path’, the ‘majjhe’ of the Majjhe sutta stands for
neither of these two meanings. However, by using the term
‘majjhe’, the sutta does present expositions akin to ‘majjhena’
as ‘Central Philosophy’. Thus, this paper proposes to
compare the similarities and dissimilarities between ‘the
middle’ (majjhe) and ‘Central Philosophy’ (majjhena). In
addition, it aims to question the possibility of the setting
up of a different middle teaching in the Majjhe sutta, one which differs from the Kaccāyanagotta sutta. The scope
of this paper addresses the “philosophical” aspect of
‘the middle’ in Buddhism.

In the study of philosophies in religions, occasionally , parallel concepts among the religions a... more In the study of philosophies in religions, occasionally , parallel concepts among the religions are also found. For that reason, to understand the original form and precise-doctrine of the religions, it is essential to study their history too. The analogy " blind and lame " found in the Visuddhimagga was applied by Buddhaghosa to explain the teaching of Dependent Origination. The same analogy was utilized by Iśvara Kṛṣna to explain the interrelationship between Prakṛti and Puruṣa in Sāṅkhya Kārikā. In consequence, a doubt arises whether the Theravada Buddhist texts were shaded by non-Buddhist systems accepted soul theory. Also, this doubt leads to misunderstand that the teachings of the Dependent and Origination and Prakṛti and Puruṣa are identical. Nevertheless, examining the historical records related to these two different religious texts and their traditions, it is obvious that they were different teachings in different contexts. So, this article aims to corroborate the variations of them with reference to the history of religions: Buddhism and Sāṅkhya.

The Pali commentarial literature is one of the most important sources of Theravada tradition in ... more The Pali commentarial literature is one of the most important sources of Theravada tradition in gaining a clearer understanding the Buddha‟s teachings. The history of Pali commentaries is formed with different layers. Particularly, the commentaries that we use currently were compiled by great Pali commentators in the 5th century AD. Because the commentaries were completed during a few centuries, as multiauthored works and in different geographical backgrounds, occasionally, they contain interpretations discrepant with each other. In this case, stratification of the commentarial literature is required in order to make a proper assessment of their value. Through a precise stratification, it is possible to recognize how the cultural, geographical, historical and religious background influenced the varied interpretations in the commentaries.

Regarding the authorship and the date of compilation of the Madhuratthavilāsinī the commentary of the chronicle of the Buddha (Buddhavaṃsa), there are a few different views among modern scholars. In this paper, I intend to broadly analyze the external and internal evidence that can be used in terms of stratifying this
commentary. In fact, this research will develop a clear framework that can be applied in stratifying all the Pali commentaries.

Books by Dr. Vijitha Kumara

Nalāṭa Dhātuvasa Introduction, 2016

Sinhalese Essays on Buddhist Sanskrit Literature

Albātara Saṃdeso is a poetical message in Pali. I published this as a creative work (a book) in s... more Albātara Saṃdeso is a poetical message in Pali. I published this as a creative work (a book) in six scripts; Sinhalese, English, Myanmar, Thai, Sanskrit (Devanāgarī), and Bengal. The message contains 49 verses within 16 different metres.