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 (9)
Readings (21)
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⭐ Recommended
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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⭐ Recommended
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 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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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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