Sri Lankan Buddhism
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Caution! Under Construction
Please be aware that this tag is still under construction and as such is missing information and may be changed or removed at any time. For all the content under consideration for this tag, see the “Sri Lankan Buddhism” folder on Google Drive.
Table of Contents
Books (12)
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A Pāli and English line by line (interlinear) version of a short chant wishing well to all beings based on the Visuddhimagga: starting close and working out.
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Readings (25)
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Since July 20, 1985, a new higher ordination (upasampadā) movement has emerged at the Dambulla Buddhist temple in Sri Lanka. The architect of this movement, a Sinhala Buddhist monk named Inamaluwe Sumangala, challenges the contemporary Buddhist monastic practice of ordaining monks on the basis of their castes
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In the interests of conservatism it has had to compromise with modernity in such features as the veneer of bureaucratically efficient procedures and also the multiplication of interstitial roles. But the groups of devout men firmly penned into their quarters and lectured daily on the Jatakas pose no threat to traditional Buddhist order
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Being perceived as a good Buddhist woman worked as a powerful form of career capital for the respondents in the sample, who used their faith to combat gender disadvantage in their work settings.
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Ideally, a Buddhist temple must have certain symbols and facilities. These include a shrine room with a Buddha statue and statues of Buddha’s main disciples, a bo tree and a small shrine, a pagoda with relics, living quarters for the monks, a preaching hall, and a compound for people to gather and offer flowers. It is also customary to have a small deity shrine within the temple premises.
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The modern idea of religion as divorced from power succeeded in dislodging the influence that Buddhism had over Sri Lankan politics, but only for a short time…
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This article explores two key mythic cycles that shape Viṣṇu’s divine profile in Sri Lankan, Buddhist culture. The first involves abbreviated Sinhala versions of episodes from the Rāmāyaṇa, which influence the portrayal of Rāma and his connection to Viṣṇu. The second myth, widely spread in Sinhala folklore, depicts Viṣṇu as the righteous conqueror of the asura Bhasma.
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This article will use the case study of nuns’ training programs to examine the revival of the sangha in Sri Lanka and the role of exchange among devotees of different traditions in Asia. By cross-tradition I am referring to different traditions such as, in this case, the Theravada tradition in Sri Lanka and the Mahayana Chinese tradition in Taiwan.
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The defining characteristic of the Saṁsthāva as a monastic organization is taking the texts seriously and trying to put them into practice. They profess a strict adherence to the Pali canon and the Theravada commentarial literature.
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One of the ironies of the bhikkhuni controversy in Sri Lanka is that both sides seem to believe that the very integrity of Theravada Buddhism is at stake in the bhikkhuni revival.
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This paper explores some of the reasons behind the general reticence concerning higher ordination felt by many of the silmātas interviewed, and focuses specifically on some of the socio-economic factors that may be affecting their decision-making
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In this short story, the author explores the author’s personal experience with mindfulness and walking meditation during the annual procession in Kandy.
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Audio/Video (3)
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This simple, non-verbal film follows the daily lives of novice child monks at a Sri Lankan monk training school (pirivena) in Kandy, capturing their routines and experiences with subtle storytelling.
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6 min
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Reference Shelf (3)
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A comprehensive guide to Buddhist Forest Monasteries and Meditation Centres in Sri Lanka specifically designed for Western Bhikkhus and seasoned lay practitioners.
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