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Bibliography Deokar, Mahesh. (2011). State of Buddhism in India: Past, Present and Future” forthcoming. Godakumbura, C.E. “Ancient literature of Sri Lanka” in The Literature of Ceylon, Lanka Library Forum. Zelliot, Eleanor. (1979). “The Indian Rediscovery of Buddhism, 1855- 1956” in Studies in Pali and Buddhism, Ed. A. K. Narain, B. R. Publishing Corporation, Delhi, 389-406. Hussein, Asiff. Sanskritisms in Sinhala: striking a balance WWW Virtual Library – Sri Lanka. Malalasekera, G. P. (1958). The Pāli Literature of Ceylon, Colombo: M. D. Gunasena & Co., Ltd. (First edition 1928) Pannasāra, Dehigaspe. (1958). Sanskrit Literature extant among the Sinhalese and the Influence of Sanskrit on Sinhalese. Colombo: Wimala Dharma Hewavitarane Esqr., “Sri Nagar”, Kollupitiya. 41
The Connection between Sri Lankan Literature and Indian Literature based on Buddhism (Pali Literature) H. M. Mahinda Herath India and the tradition mentions Sinhalese Buddhist monks visiting India, China and other countries and introducing the literature produced in Sri Lanka. Monks from India and China also visited Anuràdhapura during this time to obtain Buddhist books. Dr. H.M. Mahinda Herath Dr. Mahinda Herath is Deputy Director at the Sri Lanka International Buddhist Academy (SIBA). He has done BA(Hons) in Pali from University of Peradeniya and MA in Sanskrit from Buddhist and Pali University. He has done his PhD. in Pali from University of Peradeniya. He has been Secretary/President of the English Association of Buddhist Monks and has published a number of research articles, papers and publications. On the full-moon day of the month of Jeññha in the year 236 b.e. (i.e., 250 BCE) Mahinda and his companions, departing from Vedisagiri, rose up in the air and alighted on the Silakåta of the pleasant Missaka hill, presently Mihintale, eight miles east of Anuràdhapura. The Thera alighted here for he had perceived that he would meet the king there on that day. In Sri Lanka as in most other countries, the evolution of literature is related to religion. In case of Sri Lanka the literary writing evolved to record many important events such as the arrival of Mahinda Thera, building of the Mahàvihàra and Mahathåpa and the arrival of the Sri Mahà Bodhi and the Sacred Tooth Relic. The accounts of these events were further expanded as writing techniques developed by many Sinhala poets of the day, who chose to write on Buddhist subjects. Some of these works were meant to be read out at special occasions and so were written in a narrative style. Aññhakathà are the commentaries which were brought by rd Arhat Maha Mahinda with Buddhism from India in 3 Century and th Ven. Buddhagosha translated into Pali in 5 Century in Sri Lanka. The compilation of the Pali Aññhakathà (commentaries) by Buddhaghosa Thera is another important event in the annals of Sri Lanka, which marks the progress of Buddhism. As has already been stated, the Piñakas or the teachings of the Buddha which were being handed down orally were committed to writing in 397 B.E. (89 BCE) and the commentaries on these, composed in Sinhalese, were also committed to writing at this time. Since this period very more exegetical works in Sinhalese was added from time to time to the existing store and during the next five hundred years literary activity progressed considerably. By about 896 B.E. (410 A.C.E.), when King Mahànàma reigned at Anuràdhapura, the fame of Buddhist literature in Sri Lanka was well recognized throughout Buddhaghosa Thera proceeded to Sri Lanka and stayed at the Mahàpadhànaghara of the Mahàvihàra. He then asked the monks at Anuràdhapura for access to books for the compilation of commentaries. The learned Theras at Anuràdhapura tested his knowledge and ability by setting him a thesis on which he compiled the well-known Visuddhimagga. They were so pleased with this work that he was given facilities for his projected work and books were placed at his disposal for the preparation of Pali commentaries. The old Sinhalese commentaries from which Buddhaghosa drew material for the compilation of his Pali commentaries are occasionally named in his works. The Mahà (or Muula) Aññhakathà occupied the foremost position among them while the Mahaa-paccari Aññhakathaa and the Kurundi Aññhakathà were also important. These three major works probably contained exegetical material on all the three Piñakas. Apart from these there were other works like the Sankhepaññhakathà, Vinayaññhakathà, Abhidhammaññhakathà and separate commentaries on the four âgamas or Nikàyas, namely, the Dgãhanikàyaññhakathà, Majjhimanikàyaññhakathà, Samyuttanikàyaññhakathà, and the Anguttaranikàyaññhakathà. References to numerous other sources like the Andhakaññhakathà, the âcariyà (or Teachers), and the Porànà (or Ancient Masters) are also found in Buddhaghosa's works. Buddhaghosa compiled his Pali commentaries including all authoritative decisions, sometimes giving his own views but leaving out unnecessary details and repetitions as well as irrelevant matter. The first of such commentaries was the Samantapaasàdikà on the Vinayapiñaka. The Kankhàvitaranã on the Pàtimokkha of the Vinayapitaka was compiled later. These books were followed by the commentaries on the four Nikàyas, the Sumangalavilàsinã on the Dãghanikàya, the Papañcasådanã on the Majjhimanikàya, the Sàratthappakàsinã on the Samyuttanikàya, and the M a n o r a t h a p å r a n ã o n t h e A n g u t t a r a n i k à y a . T h e Dhammapadaññhakathà on the Dhammapada, the Jàtakaññhakathà on the Jàtaka, and the Paramatthajotikà on the Khuddakanikàya, are also ascribed to him. On the books of the Abhidhammapiñaka, Buddhaghosa compiled the Atthasàlinã on the Dhammasanganã, the Sammohavinodanã on the Vibhanga, and the Pañcappakaranaññhakathà on the other five books. The voluminous literature which Buddhaghosa produced exists to this day and is the basis for the explanation of many crucial points of Buddhist philosophy without which they would have been unintelligible. His commentaries become all the more important since the old Sinhalese commentaries gradually went out of vogue and were completely lost after the tenth century. Buddhaghosa's activities gave an impetus to the learning of Pali in Sri Lanka which resulted in the production of many other Pali commentaries and other literary works, and also established the pre-eminence of Sri Lanka as the home of Theravàda 42
Page 1: IN PARTNERSHIP WITH ORGANIZED BY Th
Page 4 and 5: Message by His Excellency the Presi
Page 6: Message from His Excellency the Pri
Page 9 and 10: CONTENTS 01 02 07 09 11 14 16 20 27
Page 11 and 12: International Buddhist Conference O
Page 16 and 17: Remarks by the High Commissioner of
Page 18 and 19: Remarks by Shri Suresh K. Goel, Dir
Page 20 and 21: Remarks by Prof G.L.Peiris, Hon’b
Page 22 and 23: placed the highest priority on that
Page 25 and 26: Contemporary Indian Interpretations
Page 27 and 28: comparison as an indication of the
Page 29 and 30: Buddha’s Dhamma as the Foundation
Page 31 and 32: why it recommends deconstruction of
Page 33 and 34: The Buddhist ultimate goal is to do
Page 35 and 36: programme by ethically transforming
Page 37 and 38: national symbol became the lion. Th
Page 39 and 40: “Watha deranatha nohera dakva aka
Page 41 and 42: of China political influence. Most
Page 44 and 45: Influence of Buddhism on Sri Lankan
Page 46 and 47: Indo-Sri Lankan Literary Ties Mahes
Page 48 and 49: Indian Influence on Sinhalese Langu
Page 52 and 53: Some time before and after the comp
Page 54 and 55: NAGARJUNAKONDA: THE SITE OF INTERFA
Page 56 and 57: Buddhist Architecture of Nagarjunak
Page 58 and 59: Unit with both, chetiyaghara with s
Page 60 and 61: Dham….vihāre sela-ma[m]davo [a s
Page 62 and 63: the stupa inside, which is afterwar
Page 64 and 65: Buddhist Philosophy Ven. Sok Buntho
Page 66 and 67: The cultural heritages are the tang
Page 68 and 69: conditionality of all physical and
Page 70 and 71: from lying or evil speech) and(5) S
Page 72 and 73: Buddha's teachings were recorded in
Page 74 and 75: schools of alien and Indigenous tra
Page 76 and 77: ̣ It was regulated by Vajrayanic t
Page 78 and 79: esponsibilities to society; they go
Page 80 and 81: might try to stop making things wor
Page 82 and 83: start this analysis with an introdu
Page 84 and 85: subcontinental developments, in the
Page 86 and 87: 136 by the Vedic Aryans in India ca
Page 88 and 89: 170 presents his material as a well
Page 90 and 91: the Christian era up to the end of
Page 92 and 93: Bodhi tree because there is no othe
Page 94 and 95: that every year the Dhammadhatu be
Page 96 and 97: 292 cast themselves in the role of
Page 98 and 99: Role of Sanskrit in the Cultural in
Page 100 and 101:
Pali poetic compositions of Srilank
Page 102 and 103:
The Buddhist historiography of Sri
Page 104 and 105:
of a system of dynamic mutual relat
Page 106 and 107:
commentaries. On finding a text for
Page 108 and 109:
misconduct' and 'achievement as the
Page 110 and 111:
eing of the society. It is the dham
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Papers presented at the International Buddhist Conference, March ...

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