Browsing by Author "Rathnasiri, R.M."

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    Acquisition of English Language Proficiency through Innovative Linguistic Techniques
    (University of Kelaniya, 2015) Rathnasiri, R.M.
    In the present context, undergraduates, graduates and scholars of various disciplines should be proficient in the use of English for the acquisition and imparting of global knowledge and for the pursuance of research work. To make this a reality within a short period, a rapid method of teaching and learning English is to be fruitfully adopted. This methodology encompasses six major phases. They are (1) Rapid Introduction to all the English Grammar on bulk accumulation basis set in a causal orderliness of English Grammar Lessons. (2) Acquisition of English Grammar through systematic written and oral exercises, practical assignments and presentations. (3) Rapid access to Formation of Words –Systematic and gradual application of Affixes –Prefixes and Suffixes to form words –Nouns, Adjectives, Verbs and Adverbs. (4) Intensive study of all the English Grammar in a single exercise through the “Analysis of Grammar under Tenfold Lesson” by means of extracts, paragraphs, passages etc. written in uncontrolled structured English. (5) Application of all the grammar lessons in a single exercise such as a miniature story, paragraph, Jātaka tale, Sutta etc. until the proficiency in language is well acquired. (6) A systematic approach to the acquisition of Proficiency in Speech in academic standard and the inclusion of all the English Grammar in a single exercise for speech practice. This methodology adopts a threefold function: (1) Construction of Sentences, (2) Combination of Sentences and (3) Transformation of Sentences. “Orderliness of English Grammar Lessons” provides a learner with a rapid access to a comprehensive knowledge of English Grammar; “Analysis of Grammar in Tenfold Lesson” develops an integrated insight into the entire syntactic behaviour of English, Formation of Words–Use of Affixes acts as a swift lexis builder and eventually the “Application of Pedagogic Linguistic Techniques through activity based exercises in pair and groups guides students to gain the overall proficiency in English.
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    An analytical_study of the prerequisites for buddhist meditation
    (Postgraduate institute of pali and buddhist studies, University of Kelaniya, 2018) Rathnasiri, R.M.
    The complete eradication of defilements, taints and cankers is possible only by means of Buddhist meditation which adopts the Noble Eightfold Path. In order to gain success and attain fruition from meditation for the benefit of mundane life as well as transcendental life, certain prerequisites and preconditions of mandatory significance should be adopted. This dissertation, whose prime objective is to reveal in analysis the prerequisites for Buddhist meditation, deals with internal and external prerequisites in their preliminary, intermediary and the highest phases required as ethical, spiritual and cognitive prerequisites highly beneficial to the initiation, pursuit, progress and higher development of mind purification (bhiivanii) leading to its culmination - Nibbiina. The prerequisites for Buddhist meditation can be analyzed into two major aspects as internal prerequisites and external prerequisites which are again categorized into five facets as physical, behavioural (ethical), mental, environmental and social prerequisites. Internal prerequisites for meditation include physical, behavioural and mental prerequisites while external prerequisites comprise of environmental and social prerequisites. The identification and surmounting of impediments to mind purification is also a prerequisite. The impediments to Buddhist meditation is also of two major aspects as internal and external impediments which are again classified into ' five facets as physical, behavioural, mental, environmental and social impediments in different levels of intensity and detriment. The prerequisites for Buddhist meditation. is based on wholesome bodily actions, verbal actions and mental actions. Ethical prerequisites entail wholesome bodily and verbal actions which belong to virtue (sila), spiritual mental qualities such as wise attention (yonisomanasikiira) and right mindfulness (sammiisati) are prerequisites for concentration (samiidhi) and cognitive prerequisites encompass wholesome mental actions which conduce to wisdom (pannii). Buddhist meditation, which is centered on one's own ethical, spiritual and cognitive development absolutely different from other forms ofmeditational practices found in other religious teachings, is in its entirety based on mind purification with morality (sila) as its foundation-the preliminary prerequisite, concentration (samiidhi) 1- hB Initiation and the highest cognitive prerequisites conducive lo ga111 wisdom (/111f!M) as its ultimate attainment. Hence, this PhD dissertation analytically reveals in the context of early Buddhist discourses and Theravada teachings the internal and the external prerequisites or preconditions for the expedient initiation, pursuit and progress of 13uddhist meditation
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    An Explication of Behavioural Impediments Vis-a-Vis Meditation: A Buddhist Perspective
    (Faculty of Graduate Studies, University of Kelaniya, 2015) Rathnasiri, R.M.
    Transgression of precepts, all aspects of immoral conduct, vices, wrong livelihood (micchājīva), irregularities in practice etc. are behavioural impediments to meditation. Three kinds of wrong conduct – wrong conduct in body (kāya-duccaritaṃ), in speech (vacīduccaritaṃ) and in thought (mano-duccaritaṃ) as mentioned in the Sang ti Sutta cause major behavioural impediments to mental development. As elaborated in the Sāleyyaka Sutta, one is made impure by bodily actions in three ways and by verbal actions in four ways. It is extremely arduous for one who is impure by evil behaviour to concentrate his or her mind because the basic mental strength or purity of the mind that is required for the initiation of concentration is absent and even the inclination for meditation may not arise in the mind which is not receptive and malleable for unification of mind (cittassa ekaggatā), the central requisite for meditation. All sorts of behavioral impediments occur due to the extreme noxious trio–intense greed, ill-will and delusion (abhijjā, vyāpāda and micchādiṭṭhi) which nourish the five hindrances (pañcanīvaraṇa), the most inimical impediments to meditation. Thus, the mind tainted by detrimental behavior impedes psychological strength such as nonremorse, joy and rapture, etc., is psychologically disturbed and inwardly agitated, cannot reinforce the outward suppression of harmful mental factors and suppress the inward malign mental factors that impede concentration and mindfulness. Moral restraint and moral purity which establishes sound outward conditions which are conducive to inward progress avoids inimical behavoural impediments to mental development. As a whole, the absence of behavioural impediments enhances the purification of morality endowed with psychological strength, helps practitioner remain psychologically undisturbed and inwardly calm and maintain concentration during the practice.
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    The Requisite of Behavioural Prerequisite vis-a-vis Buddhist Meditation
    (University of Kelaniya, 2015) Rathnasiri, R.M.
    Moral training, the first constituent of the threefold training – sīla, samādhi and paññā designated in Buddhism is the foundation of the entire practice that serves as a prerequisite for Buddhist meditation. The threefold Right Conduct – right conduct in body, speech and thought as elaborated in the Sangīti Sutta, Cunda Kammāraputta Sutta and Sāleyyaka Sutta is the major behavioural prerequisite that forms the principal basis for the mind development. The scrupulous observance of the precepts for the laity and the pātimokkha for the ordained provides grounds to avoid malevolent physical and verbal misconduct which nourishes the Five Hindrances (pañcanīvaraṇa). The restraint of bodily and verbal activities leads to weaken the external inimical forces that hinder the practice. The other behavioural prerequisites encompass a simple life with a fewness of wishes, satisfaction (santussako), a light living (sallahuka) with few duties (appakicco), less attachment and less craving, a balanced livelihood (sama-jīvikatā) with persistent effort (uṭṭhāna-sampadā), the accomplishment of watchfulness (ārakkha-sampadā), good friendship (kalyāṇamittatā) and right livelihood (sammā ājīva) which refers to the engagement in wholesome occupations. These are the obligatory prerequisites which make one’s mind highly receptive and malleable for the initiation and the progress of mental training. The purification of moral behaviour endowed with psychological strength such as non-remorse, joy and rapture, etc., helps a meditator to remain psychologically undisturbed and inwardly calm and maintain concentration during the practice. Thus, the observance of the moral discipline reinforces the outward suppression of harmful mental factors and in turn helps one to suppress the inward detrimental mental factors that impede concentration and mindfulness. As a whole, moral restraint and moral purity which establishes sound outward conditions which are conducive to inward progress is an obligatory behavioural prerequisite vis-à-vis a thriving initiation of mental development.
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    Restoration of Moral Values and Buddhist Stance by Celibate Dharmapala: A Brief Review
    (Department of Mass Communication, University of Kelaniya, 2015) Rathnasiri, R.M.
    The invasion of the three western powers which adopted the divide and rule policy to gain supremacy in Sri Lanka imposed invaders’ religion and culture changing drastically the lifestyle of Sri Lankans. In this context, Anagarika Dharmapala, who saw the plight of his people whose religion was neglected and lives were dispirited, dedicated to national and religious causes with deep sense of patriotism. Anagarika (homeless one) Dharmapala (guardian of the dharma) who felt that the observance of all the Vinaya rules would get in the way of his work advocated to the laity the Buddhist moral values such as observance of the fivefold ethics (panñsīla), livelihood, decent clothing, behaviour, wholesome family, social and cultural life, etc. based on Buddhist philosophy and culture. Anagarika Dharmapala eventually rejected the theosophical stance centered on the issue of universalism declaring that Buddhism was being assimilated into a non-Buddhist model of truth. He stated, “Theosophy was only consolidating Krishna worship. To say that all religions have a common foundation only shows the ignorance of the speaker; Dharma alone is supreme to the Buddhist.” He, vehemently denouncing the portrayal of Buddhism in the West by Christian missionaries as pessimistic, nihilistic and passive, affirmed the Causality, the central teaching in Buddhism and added, “Buddhism is a comprehensive system of ethics and a transcendental metaphysics embracing a sublime psychology.” Thus, he restored Buddhist values and stance in its clarity. Anagarika Dharmapala, who made a remarkable contribution to the Buddhist revival and the nationalist awakening in Sri Lanka beyond common human endurance, immensely dedicated himself to enhancing moral behavior in his compatriots and safeguarding Buddhism.
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    Social Prerequisites for a Flourishing Initiation of Buddhist Meditation: A Clarification
    (Centre for Asian Studies, University of Kelaniya, 2015) Rathnasiri, R.M.
    As tradition exposes, the Bodhisatta in the Tusita heaven had eight great investigations (aṭṭha māhāvilokanāni viloketi): (1) the time of his birth, (2) the continent where he would be born, (3) the region, (4) the family, (5) the mother, (6) the life – span, (7) the month of his birth and (8) the time of renunciation of worldly life. Similarly some examples can be taken from the above investigations as social preconditions for meditation. For instance, birth, growing, learning, living and working in good social surroundings engendering occasions which encourage one to hear, inquire and talk about meditation, suitable people, good friends, suitable places where one meets virtuous and disciplined monks and nuns, etc. are wholesome social prerequisites of immense significance. It is in such social surroundings that a person happens to meet in day to day life or associate a good friend who leads a moral and spiritual life. A spiritual friend (kalyāṇamitta) or a good teacher or the giver of a meditation subject, good devotees, good family members, social ethics, wholesome social relations, less social problems and conflicts, wholesome religious, cultural, economic and social conditions, righteous governance etc. are social prerequisites that contribute to the development of meditational practice. As elaborated in the Sambodhi Sutta, the association of admirable friends is the first among the social prerequisites that lead a beginner or novice disciple whose mind is immature to the development of self-awakening. The Six things which are conducive to communal living (sārāṇīyā dhammā) mentioned in the Sangīti Sutta are also wholesome social prerequisites that contribute to peaceful co-existence which, in turn, favours mental development. Monks dwelling both in public and private show loving-kindness to their fellow monks in acts of body, speech and thought, share with their virtuous fellow monks whatever they receive as a rightful gift including the contents of their alms-bowls, keep constantly, unbroken and unaltered the rules of conduct which are spotless, leading to freedom, praised by the wise, unstained and conducive to concentration, persist with their fellow monks both in public and private, remain in such awareness with their fellow monks and continue in the noble view that leads to liberation to the utter elimination of suffering.