Browsing by Author "Dhammissara Thero, Niwandama"

Now showing 1 - 4 of 4

Application of Historical Linguistic Aspects for a Better Clarification of Complicated Pāli Terms
(University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama; Wijayawimala Thero, Suriyawewa
The scientific study of a language, and its structure including the study of grammatical aspects, syntax, morphology and phonetics, is called linguistics. As far as the historical linguistics is concerned, it is the study of history and development of language which is conducive to study the causes of language changes. Furthermore, philology, morphology, syntax, semantics ...etc are the branches of the linguistic subject. Historical linguistics is helpful to gain lexical word-meanings of a language. Specially, it is very important to have a sufficient phonological understanding in Pali for gaining substantial knowledge on Buddhist studies. Although some educated ones in Pali accept the superficial meaning of the complicated Pali terms without applying them to linguistic methods, a considerable number of Buddhist scholars whose priority is given to study Buddhism with special reference to commentaries, Pali and Sanskrit dictionaries and linguistics can be seen. To understand properly, ‘what the Buddha said and what the Buddha wanted to intend, one should be aware of both semantics and pragmatics.’ Understanding the meaning of a word without knowing the semantics and pragmatics is meaningless and not useful. On the other hand, no one can put arbitrary interpretations in academic studies. When a line of pali stanza of Dhammapada is scrutinized, various interpretations (semantics) without paying attention to pragmatics can be seen. For instance, “Dhammapīti sukham seti……” Here, the meaning of the word “pīti” is joy or pleasure according to word level meaning (semantics). But in the context of the pragmatics, the meaning of the word Dhammapiti, is one who drinks the Dhamma. Therefore, an exact ending of a word-meaning is drawn and that word is to be linguistically scrutinized considering the parallels, lexicons, commentaries, neighboring contexts and correspondings. Therefore, in this brief paper, an attempt has been made to compare few Pāli terms in ‘Brahmajāla Sutta’ in Dīgha Nikāya which have been differently mentioned in the Buddha Jayanti Tipitaka version and Burmese Tipitaka version, in order to make some clear understanding of exact usages of those words based on philology and parallels, lexicons, commentaries, neighboring contexts and correspondings.
The Ethical Value of Great Chronicle (Mahāvṃsa), the Prime, Heritable and Historical Record of Asians
(Centre for Asian Studies, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
The Mahāvaṃsa, the foremost chronicle of Sri Lanka or the Great Dynasty of Ceylon, elaborates the lineage of rulers from the arrival of Vijaya in 543 BCE to the reign of King Mahāsena (334–361) (6th Century B.C. to 4th Century A.D.).This chronicle which continues to date is considered to be the authentic source that can be cited for the purpose of recognizing the uninterrupted historicity of Ceylon. On the other hand, Mahāvaṃsa reveals the historical, political and cultural evidences not only in Ceylon but also in the other lands in the Asian region. When the overall content of the Mahāvaṃsa is scrutinized, it is apparent that the purpose of compiling this chronicle is not only to record the historicity of Ceylon based on facts but to compile the ethical cultural and philosophical facts or admonitions based on Buddhist philosophical view. Showing examples through historical incidents the Mahāvaṃsa author conveys these messages to the listeners and engages them in practicing mental and physical good deeds and turns their lives towards an ethical way. Furthermore, in each ending of a chapter he indicates that ‘This chapter in Mahāvaṃsa is compiled for the serene joy and emotion of the pious.’ Therefore, by scrutinizing the inclusion of Mahāvaṃsa, a conclusion can be drawn that the intention of compiling Mahāvaṃsa is not only to reveal historically significant factors of Ceylon but also to contribute to develop cultural and human values by encouraging listeners to observe ethical doctrinal factors. In this paper, an attempt is made to point out and examine the ethical perspectives which have been added in ‘the Great Chronicle’ by the Mahāvaṃsa author with the intention of developing ethical values in the entire society.
The Ethical Value of the ‘Great Chronicle’ (MahâvCsa), the Prime, Heritable and Historical Record of Asians
(Centre for Asian Studies, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
Lay Routine of Anagarika Dharmapala for a Better Social Atmosphere
(Department of Mass Communication, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
It is indisputable that Shrimath Anagarika Dharmapala was a Sinhala Buddhist celibate who had practical and prolific social vision based on Buddhist philosophy in its pristine purity. Even in his absence, the value of his social philosophy remains unchanged up to date. Nevertheless, the fact is that how far it has been adopted as a practical method for a better social atmosphere in Sri Lanka. Through his penetrated farsighted intelligence, he proclaimed a paramount and practical routine for Buddhist lay-society with the intention of making an effective and enthusiastic Sinhala national bulwark. It is obvious that, as a social philosopher, social reformer and Buddhist scholar, he compiled an all-inclusive code of ethics and routine for laity. For instance, this code of ethics exposes to the laity about proper behaviour, proper way of having food, wearing clothes, using the lavatories, footing on the road, appropriate behaviour in a meeting, etc. This compilation evidently draws inspiration from the Pātimokkha of the Buddhist Monastic Discipline (Vinayapiṭaka) which elaborates each and every formal and ethical way of human behaviour. In this manner, Anagarika Dhrampala, getting the core of disciplinary values from the canon, represented to laities this routine which consists of virtues and rituals for women and children separately. For instance, he mentions how the spoons and forks should be used if they are used at meals. In the absence of moral values, prevailing social system is downfall bound day by day. In the context of the overall facts relevant to this theme, a conclusion can be drawn that the routine for the laity of Anagarika Dharmapala is of vital importance to build up an ethically wholesome society. Therefore, this paper exposes how the vision of Anagarika Dharmapala can be applied for a better modern social atmosphere.