Pali and Sanskrit Cultural Exchange Centre

A Historic Initiative to Strengthen Buddhist Brotherhood which Leads to Understanding, Awareness and a World of Compassion

Theravāda, the school of the Elders, began to take shape in India in around 250 BC. It is considered the most orthodox form of Buddhism and has followers mainly in Southeast Asia, especially in Sri Lanka, Thailand, Myanmar, Cambodia and India. Mahāyāna, the Great Vehicle, slowly came into being around the 1st century B.C., with contemporary followers mainly in Tibet, India, China, Japan, Vietnam and Korea. Theravada canon is written in Pāli while the Mahayana literature is in Sanskrit. Therefore, it is evident that the Buddha’s teachings have been translated from the two major languages, Sanskrit and ‘Pāli’. Orally transmitted Theravada Buddhism spread from India to Sri Lanka was recorded in ‘Tripitaka’ in ‘Pāli’ language. The Sarvāstivādin Piṭakas were mostly transmitted in Sanskrit and many Mahāyāna sūtras such as the ‘Prajñāpāramitā sūtra’ were composed in different registers of Sanskrit. The Buddhist use of classical Sanskrit for literary purposes possibly began with Asvaghoṣa [100 CE], author of the ‘Buddhacarita’ and one of the earliest Sanskrit dramatists. Buddhist thinkers like Nāgārjuna, Āryadeva, Asaṅga, Vasubandhu, Dignāga, Sthiramati, Dharmakīrti, Bhāviveka, Candrakīrti, etc., also wrote in Sanskrit.

Recording the Buddha’s teachings in different languages doesn’t matter but the division. The division has been created slight differences in theoretical facts and ‘vinaya’ creating certain contradictory arguments. On account of the gap which has been created, a responsibility lies with the Buddhists to go out of the way to minimize it.

Considering the Sri Lankan context, even though Sri Lanka apprehends the orthodox tradition ‘Staviravāda’ or later on known as ‘Theravāda’, introduced by Arahant Mahinda Thero during the period of king Devanampiyatissa in the 3rd Century BCE, the history reveals, Sri Lankan Buddhism, too, had welcomed certain transformations, while still considering the central doctrine as the nucleus. From 8^th century CE to 12^th century CE Sri Lankan Buddhism was open to Mahayana. Abhayagiri Theravādins maintained close relations with Indian Buddhists over the centuries, adopting many of the latter’s teachings including many Mahāyāna elements, whereas Jetavana Theravādins adopted Mahāyāna to a lesser extent. It is known that in the 8th century, both Mahāyāna and the esoteric Vajrayāna form of Buddhism were being practised in Sri Lanka. Abhayagiri remained an influential center for the study of Theravāda, Mahāyāna and Vajrayāna thought from the reign of Gajabahu I until the 12th century. At the same time, various important Buddhist scholars were working in both Sanskrit and Pāli. These include ‘Upatissa’, who wrote the ‘Vimuttimagga’, Kavicakravarti Ananda, authored the ‘Saddhammopåyana’, Aryadeva, Aryasura, and the tantric masters Jayabhadra, and Candramåli all from India.

Based on the above historical facts one can conclude that Theravada Buddhism prevailing in Sri Lanka has been influenced by the Sanskrit tradition to a considerable extent. But it’s not the fact that this project is focusing on but to provide avenues for everyone to reach the Buddhist literature written in both the languages to find the parallels more than the differences eliminating misunderstandings and misinterpretations between these two traditions. Specifically, a country like Sri Lanka wherein the majority is not much exposed to Sanskrit tradition, in spite of the handful of people who have been engaged in studying the particular sacred texts should be provided the opportunity refer both ‘Pāli’ and ‘Sanskrit’ literature.

His Holiness the Dalai Lama too does not agree with so called ‘yana’ divisions. His Holiness has requested the Buddhists not to emphasize on Theravāda, Mahāyāna or Vajrayāna separately but to be united under one umbrella of compassion. Of all the traditional Buddhist schools, the best known is the emphasis on the ‘Middle Path’ according to the teaching of the Buddha. It is the fundamental basis of living a life in line with every Buddhist school. Therefore the ‘Pali and Sanskrit Cultural Exchange Centre’ expects to be operated with the following objectives:

Objectives of the Project:

Providing opportunity for interested learners to refer to ancient Indian knowledge Pali and Sanskrit Buddhist Texts
Facilitating researchers to engage in their research work using Buddhist texts, audio and visual references
Helping people from all Buddhist schools to interact/to share their experiences and understand the parallels while eliminating the gaps between both traditions
Providing open space for the Sri Lankans to learn Sanskrit tradition
Providing opportunity for understanding and creating awareness between Pali and Sanskrit traditions

Proposed Patrons:

His Holiness the 14^th Dalai Lama
Most Ven. Thibbatuwawe Sri Siddhartha Sumangala Thero, Mahanayake of Malwathu Chapter of Siyam Maha Nikaya
Most Ven, Warakagoda Sri Gnanarathana Mahanayake Thero, Maha Nayake of Asgiriya Chapter of Siyam Maha Nikaya
Most Venerable Aggamaha Panditha Dodanpahala Chandra Siri Thero, the Supreme Patriarch of Amarapura Maha Nikaya.
Most Venerable Makulewe Wimala Thero, Mahanayake of Ramanna Maha Nikaya
His Eminence Ling Rinpoche

Confirmed Advisory Council

Most Venerable Waskaduwe Mahindawansa Mahanayake Thero
Ven Geshe Damdul Dorji, Director, Tibet House, New Delhi
Prof Chandima Wijebandara, Eminent Buddhist Scholar, Former Vice Chancellor of University of Sri Jayawardenepura

Forecast of the Program Outline and the Facilities of PSCEC:

Functioning as a centre for Buddhist research based on Pali, Sanskrit and ancient Indian knowledge
Conducting awareness programs highlighting the parallels between Pali and Sanskrit traditions
Organizing Buddhist conferences on related themes
Creating a well-equipped library with sources from ‘Pali’ an ‘Sanskrit’ Buddhist tradition
Providing safe and comfortable accommodation for the visiting senior Buddhist monks and lay scholars
Conducting seminars, dialogues, crash courses, lectures to promote awareness and understanding of both traditions
Creating audio visual internet-based teaching/learning tools
Assisting visiting scholars in academic and logistic requirements
Providing lecture halls/auditorium facilities for interested parties
Translating, publishing and distributing the material on related themes

Donated Land

Valued LKR 80 Lakhs land (equals to 40,000 USD) donated by a founding member

Location

Dewamitta Place, Biyagama Road, Sri Lanka

(30 minutes to the Colombo International Airport and 45 minutes to the city of Colombo city)

Proposed Facility

12,000 Sq feet

Total Cost for the facility (Structure)

25 USD

Total Cost

275,000 USD

Bank Loan

Bank has granted a loan in LKR equals to 75,000 USD

The Organization has already Invested

50,000 USD

Donations received

50,000 USD

Fund to be Raised

100,000 USD

Present Status of Construction as at July 2022

NAME OF ACCOUNT: SRI LANKAN TIBETAN BUDDHIST BROTHERHOOD SOCIETY

ACCOUNT NO: 0091 6000 0276

BANK: SAMPATH BANK, SRI LANKA

BANK ADDRESS: SAMPATH BANK, NO.28 PAGODA RD, SRI JAYAWARDENEPURA KOTTE, SRI LANKA 10100

BRANCH: PITAKOTTE

BANK CODE: 7278

BRANCH CODE: 092

SWIFT CODE: BSAMLKLX

Connect with Sri Lankan Tibetan Buddhist Brotherhood Society

Email – [email protected]

WhatsApp – +94 71 581 7132

MAY ALL BEINGS BE HAPPY WITH METTA…!!!