To see the other types of publications on this topic, follow the link: Theravada buddhism.
Journal articles on the topic 'Theravada buddhism'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Theravada buddhism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Mantche, Chow Chandra. "Theravada Buddhism in North-East India: a study of the Tai-Khamtis." International Review of Social Research 9, no. 1 (June 1, 2019): 28–37. http://dx.doi.org/10.2478/irsr-2019-0004.
Full textAbstract:
Abstract North-East India is an abode of colourful ethnic communities having distinct cultural pattern and way of life. Among the ethnic communities of North-East India, the Buddhist ethnic communities are significant as far as the history and culture of the region is concerned. Among the ethnic communities of the region, professing Theravada form of Buddhism the ethnic groups namely, Tai-Khamtis, Tai-Phakeys, Tai-Khamyangs, Tai-Turungs, Tai-Aitons, Singphos, Tikhak Tangsas, Chakmas, Moghs, Boruahs etc are prominent. Among the eight states of North-East India, the state of Arunachal Pradesh is notable for Theravada Buddhism.The Tai-Khamtis are the largest Theravada Buddhist community of Arunachal Pradesh. The paper attempts to glean on the Theravada Buddhism among the Tai-Khamtis living in present day Arunachal Pradesh and Assam.The methodology followed in the paper is both historical and analytical. The study reveals that Theravada Buddhism forms an intregal part of the life and culture of the Tai-Khamtis. They are the follower of Theravada form of Buddhism after Burmese (Myanmarees) tradition. Their tangible and intangible cultural heritage bears traits of South-East Asian culture. The religious belief and practices of the Tai-Khamtis are more or less similar to those of the Buddhists of South-East Asia. The study of the Theravada Buddhism is significant to appreciate India’s relations with South-East Asian countries in a proper perspective.
2
Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (October 27, 2021): 932. http://dx.doi.org/10.3390/rel12110932.
Full textAbstract:
During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
3
Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1125.
Full textAbstract:
Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism
4
Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1180.
Full textAbstract:
Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism
5
Balkrishna Govind Gokhale. "Theravada Buddhism and Modernization." Journal of Asian and African Studies 34, no. 1 (1999): 33–45. http://dx.doi.org/10.1163/156852199x00158.
Full textAbstract:
The twentieth century saw a revival of Buddhism in Sri Lanka and India. Though in both countries it was an instrument of choice it played different roles. The Buddhist revival in Sri Lanka led by Anagarika Dhammapala (1864-1993) though a "spin-off" from the Theosophical movement, became a basis for the Simhala renaissance involving a restatement of the faith and reaffirmation of its cultural values. In India Dr. B.R. Ambedkar (1891-1956) turned to Buddhism in his search for an alternate cultural identity for millions of untouchables (particularly the Mahar community) in his rebellion against the Hindu caste system and its ancialliary social by-product, untouchability. In both cases what was once perceived as an ascetical and renunciatory paradigm was turned into an instrument of political action and social activism.
6
Suwito, Suwito. "STUDI KOMPARATIF KONSEP VEGETARIAN DALAM SUDUT PANDANG THERAVĀDA DAN MAHĀYANA." Jurnal Agama Buddha dan Ilmu Pengetahuan 7, no. 1 (October 29, 2021): 23–36. http://dx.doi.org/10.53565/abip.v4i1.295.
Full textAbstract:
This research examines the comparative study of the vegetarian concept from the Theravada and Mahayana point of view. Background of this research In today's modern era there are many views that have been developed, such as views on food. but many people misunderstand in interpreting someone who runs Vegetarian. Buddhism itself has several prominent sects of which the two major sects are Theravada and Mahāyana. The two sects belong to Buddhism but have different ways of achieving the highest happiness, as is the case with vegetarianism. However, this does not make the two views of Buddhism hostile, but these two views make people aware of the differences in the history of the formation of vegetarian views from each sect. The Theravāda view itself places more emphasis on attaining Nibbanaan while the Mahāyana focuses more on loving-kindness.
7
Senarath, Sugath Mahinda. "A Buddhist approach on Freedom of expression: An Asian Approach." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1538–44. http://dx.doi.org/10.47772/ijriss.2023.7528.
Full textAbstract:
There are three major schools within Buddhism namely, Theravada(the school of the Elders ), Mahayana(the Great Vehicle) and Vajrayana(the Diamond Vehicle). There are many similarities among these different schools. This study focuses on freedom of expression based on Theravada Buddhism. The field of communication studies has mostly been represented by Western frames of reference. Some scholars, say such studies reflect Anglo -American bias. Buddhist phenomenological approach would be new genre for studying communication. The Buddhist approach can be applied for every social, economic, political and ethical ground. This paper shows that Asian traditional, philosophical teachings can be applied for contemporary communication issues and problems.
8
Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.
Full textAbstract:
Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.
9
Foxeus, Niklas. "Esoteric Theravada Buddhism in Burma/Myanmar." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 55–79. http://dx.doi.org/10.30674/scripta.67433.
Full textAbstract:
The achievement of independence in 1948 was in many ways a watershed in Burma’s history. At this time, a variety of Buddhist movements emerged that were part not only of a ‘Burmese Buddhist revival’, in which even the government was involved, but also a general re-enchantment of Asia. In the period following World War II, projects of nation-building and further modernization were implemented in many newly independent Asian nation states. The theories of modernization adopted by the rulers had presupposed that a new, rationalized and secularized order that had set them on the path of ‘progress’ would entail a decline of religion. However, instead there was a widespread resurgence of religion, and a variety of new, eclectic religious movements emerged in Southeast Asia. In the thriving religious field of postcolonial Burma, two lay Buddhist movements associated with two different meditation techniques emerged, viz.; the insight meditation movement and the concentration meditation movement. The latter consisted of a variety of esoteric congregations combining concentration meditation with esoteric lore, and some of these were characterized by fundamentalist trends. At the same time, the supermundane form of Buddhism became increasingly influential in the entire field of religion. The aim of the present article is to discuss how this supermundane dimension has reshaped the complex religious field in Burma, with particular emphasis on the esoteric congregations; to present the Burmese form of esoteric Theravāda Buddhism, and to situate the fundamentalist trends which are present in these contexts.
10
A., Sanithabeevi. "FASCINATING STORIES ABOUT CAMBODIAN RELIGION-AN BREAKDOWN." International Journal of Advanced Research 11, no. 01 (January 31, 2023): 1079–83. http://dx.doi.org/10.21474/ijar01/16122.
Full textAbstract:
Cambodia is among the countries where people have the strongest and most absolute faith in religion in the world. Since the dawn of the nation, the holy spirit has been a crucial part of daily life. Nowadays, the imprint of traditional cults and creeds is apparent in both the lifestyle and the architecture of the Cambodian. Exploring Cambodian religion, you will step into a whole new world full of myths and legends. In general, Buddhism is the official Cambodian religion. About 97% of the Cambodian population are Buddhist followers. Most of them are Theravada Buddhist. Other popular religions include Islam (2.1%), Christianity (1.3%), and ethnic religions (0.3%). Buddhism plays such an essential part that Dhamma teachings in monasteries with Sangha (monks) developing in most of the temples in Cambodia. Over time the original beliefs of Theravada Buddhism did integrate with the local rituals to create an indigenous culture of the Cambodian.
11
Chung, Vu Van. "Theravada Buddhism (Nam Tong) for Southern Women's Life under Gender Equality Approach." Journal of Law and Sustainable Development 11, no. 5 (September 11, 2023): e1174. http://dx.doi.org/10.55908/sdgs.v11i5.1174.
Full textAbstract:
Objective: To analyze and present features of Theravada (Nam tong) Buddhism for southern women’s life under gender equality approach.
Method: Authors use qualitative analysis, inductive and synthesis method combined with case study.
Result: Along with the progress and global civilization, the feminist movement is growing, the issue of gender equality is therefore being discussed and raised more and more to meet the expectations and goals of the whole people as well as the whole society: for the advancement and development of women in the 4.0 technology era. Gender equality in society and gender equality in religion are no longer new topics. However, it will and will always be a topic that needs to be studied and discussed for religions in general and Buddhism and Theravada Buddhism in particular. The South is one of the regions with strong development of Theravada Buddhism, the strong impact of Theravada Buddhism on people's lives, especially women, is reflected deeply and boldly in many fields, areas from moral thought, lifestyle, language, literature, art, community cohesion and patriotism, customs, practices, beliefs and festivals.
Conclusion: In conclusion, the analysis of features of Theravada (Nam tong) Buddhism for southern women’s life under a gender equality approach reveals the profound and impactful influence of Theravada Buddhism on various aspects of women's lives. The growing feminist movement and discussions about gender equality highlight the importance of such studies, not only for the advancement of women in the modern era but also for the broader understanding of gender equality in both society and religion. The strong development of Theravada Buddhism in the South has resulted in significant transformations in women's roles and perspectives, shaping various cultural, social, and religious dimensions. Further research and exploration in this area are essential for a comprehensive grasp of the intricate relationship between religion, gender, and societal progress.
12
Terentyev, Andrey A. "Buddhism and War." Chelovek 33, no. 6 (2022): 120. http://dx.doi.org/10.31857/s023620070023383-8.
Full textAbstract:
Buddhism is considered to be one of the most peaceful religions. But at the same time, there have been and are ongoing wars in which Buddhists are participating. In this regard, it seems important to understand whether any violence, and participation in the war, as well as propaganda or support for the war by Buddhist figures, is a violation of the spirit and letter of the Buddhist precepts — a departure from the principles of Buddhism under pressure from the state, propaganda or other factors and circumstances, or they have some justification and foundation in the core teachings of the Buddha. Such studies, of course, were made both abroad and in Russia. The most important publications on this topic are cited in this article. However, all of them are built on the material of individual areas of Buddhism. In this work an attempt is made to reconsider the available data in order to clearly formulate the position or positions of Buddhism regarding murder and wars on the basis of its general principles and the relevant texts of both main trends of Buddhism — early (Theravada) and Mahayana. This seems to be important for an adequate understanding of the contradictory attitudes of the Buddhists of Russia towards this issue.
13
Azisi, Ali Mursyid. "Konsep Kematian dalam Perspektif Agama Buddha Theravada." Al-Adyan: Jurnal Studi Lintas Agama 16, no. 1 (July 29, 2021): 95–118. http://dx.doi.org/10.24042/ajsla.v16i1.8018.
Full textAbstract:
This article examines the concept of death in the Theravada Buddhist perspective. Where the teachings show the stages in addressing or even the state after death. When facing death in Theravada Buddhism, it is very fearful to avoid fear and doubt, instead you have to be happy by preparing for life's good deeds. The existence of punarbawa / rebirth is one of the concepts carried on as a hereditary belief from Buddhist scriptures. By using a qualitative approach in analyzing, analyzing data from relevant literature / literature studies, so that they can be arranged with related material. This article is important to study further, by looking at how the perspective implanted in Theravada Buddhism, especially the concept of death, will be a source of knowledge which will become a source of insight and learning. The goal is a category that can be consumed by scientific studies of religious studies and academics or the general public related to themes that are expected to be useful for many circles. That way the purpose of life in every religion is the goal of others and still instills virtue.
14
Hayami, Yoko. "Pagodas and Prophets: Contesting Sacred Space and Power among Buddhist Karen in Karen State." Journal of Asian Studies 70, no. 4 (November 2011): 1083–105. http://dx.doi.org/10.1017/s0021911811001574.
Full textAbstract:
This paper analyzes multi-layered religious practices among local Buddhist Karen on the plains of Karen State in Burma, within the context of the larger socio-political dynamics of Burmese Buddhism. The purpose is threefold: first, to give ethnographic details of the hybrid nature of religious practices among Buddhist Pwo Karen, thereby demonstrating how sacred space and power are contested, despite the strong hand of the state; second, to challenge the assumed equation between non-Buddhist minorities on the one hand, and Buddhists as a lowland majority aligned to the state on the other; and third, to raise an alternative understanding to predominantly state-centered perspectives on Theravada Buddhism. Field-based observations on the young charismatic Phu Taki and his community, as well as on the practice of pagoda worship called Duwae that has hitherto been undocumented are presented. These are examined in relation to the changing religious policies of the regime, especially since the policies of “Myanmafication” of Buddhism by the reformist council began in 1980.
15
Khantipalo, Phra. "Limits of Theravada Buddhism." Buddhist Studies Review 7, no. 1-2 (May 16, 1990): 25–37. http://dx.doi.org/10.1558/bsrv.v7i1-2.15756.
Full text
16
Yeng, Sokthan. "Gifts and Ghosts: A Derridean Reading of Theravada Communities." Journal of French and Francophone Philosophy 27, no. 1 (July 19, 2019): 34–49. http://dx.doi.org/10.5195/jffp.2019.872.
Full textAbstract:
Because Europeans have shaped scholarly discourse about Southeast Asia and Buddhism, movement away from understanding “pure” Theravada Buddhism through religious and philosophical doctrine was a technique to decenter Western readings and shows how practitioners shaped their own beliefs. Stanley Tambiah called for academics to pay more attention to common beliefs of laypeople and everyday practices of monks. This, in turn, placed anthropologists at the center of collecting knowledge about Theravada Buddhism. Yet French philosophers continued, through their theories, to influence the structure of anthropological analysis of Theravada cultures, particular through gift exchanges. In this paper, I will explore ways Derrida’s theories of gifts and ghosts can add to anthropological studies of Southeast Asian communities while also helping to recover philosophical and ethical components of Theravada practices.
17
Cohen, Paul T. "Buddhism Unshackled: The Yuan ‘Holy Man’ Tradition and the Nation-State in the Tai World." Journal of Southeast Asian Studies 32, no. 2 (June 2001): 227–47. http://dx.doi.org/10.1017/s002246340100011x.
Full textAbstract:
Yuan Buddhism is a particular variant of Theravada Buddhism that prevails among the Tai-speaking people of the upper Mekong region. A salient feature of Yuan Buddhism is belief in ‘holy men’ who gain renown for their charismatic attributes and construction of religious monuments. I argue in this article that the modern ‘holy man’ tradition, initiated by the forest monk Khruba Siwichai, is a form of religious revivalism that combines the bodhisattva ideal with sacral kingship. This form of revivalism condemns the modern state for its failure to uphold Buddhist morality, resists state control and fosters visions of utopian Buddhist realms.
18
Sieradzan, Jacek. "Bhikkhu Buddhadasy demitologizacja buddyzmu." Polish Journal of the Arts and Culture New Series, no. 16 (2/2022) (November 30, 2022): 87–100. http://dx.doi.org/10.4467/24506249pj.22.011.16834.
Full textAbstract:
Bhikkhu Buddhadasa’s Demythologization of Buddhism The article discuss life and activity of Thai Buddhist monk Bhikkhu Buddhadasa. It presents his views that criticized the traditional understanding of Theravada Buddhism. At the root of his perspective one can distinguish the crisis of Buddhist sangha, the development of modern science and his knowledge of books from other Buddhist and non-Buddhist traditions. Buddhadasa’s demythologization of Buddhism means a rejection of rituals and ceremonies, refutation of studies of Buddha’s written teachings, replacement of traditional scholastics with his own exegesis, rejection of hierarchy in sangha, and recognition of the equality of all religions. His approach in identifying religions, psychology and empirical science is superficial and cannot be defended.
19
Barkovskyi, Mykyta. "Features of functioning of Theravada Buddhism in Ukraine." Scientific Yearbook "History of Religions in Ukraine", no. 33 (2023): 182–93. http://dx.doi.org/10.33294/2523-4234-2023-33-1-182-193.
Full textAbstract:
The topicality of the study is defined by the increased interest of a certain part of the population of Ukraine in the philosophy and religions of the East. One of the evidence can be the appearance and spread of dozens of Buddhist communities on the Ukrainian territory during the time of independence. Such a large number of Buddhist schools in Ukraine is explained by the consequences of the atheist era with the anti-religious policy of the Soviet authorities, which for a long time prohibited the preaching and practice of almost any religion. As a result, after the collapse of the USSR, there was an information surge, which gave rise to the formation of new religious communities, the spread of various literature and films on Buddhist themes. On the other hand, the spread of Eastern religious practices was a search for forms which were fundamentally different from traditional religious ones of improvement and spiritual rebirth. This article deals with the features formation of one of the Buddhist schools in Ukraine, namely Theravada. It proposes the concept for the functioning of Ukrainian Buddhist communities such as: the Ajan Hubert Foundation; “Vipassana Meditation as taught by S. N. Goenka in the tradition of Sayagyi U Ba Khin”, monks Bhante Narada, Bhante Ratanasila, Bhante Saranasila, Bhante Thithidhammo. Their current form and activities, their role in the social and further development prospects are examined. Selected Buddhist texts, the basics of Theravada teaching school traditions in Ukraine, main practices, and their origins are also analyzed. The significance of retreats is defined as a cross-cultural dimension, where Buddhism of the Theravada tradition goes beyond its traditional ethno-confessional region and forms a connection between the Buddhist tradition and modern Ukrainian reality. Keywords: Theravada in Ukraine, retreat, dhamma, vipassana, Tipitaka, Satipatthana-sutta, Metta-sutta, Abhidhamma-pitaka
20
Edwards, Penny. "Beyond words: Going off script in Theravada Southeast Asia." Journal of Southeast Asian Studies 53, no. 1-2 (June 2022): 344–48. http://dx.doi.org/10.1017/s0022463422000303.
Full textAbstract:
Accounts of Buddhism in Thailand, Burma and Cambodia offer detailed descriptions of ‘the power attributed to inscribed amulets, tattoos, and related forms of writing’ (p. 8). But earlier scholarship on Southeast Asia ‘often looked down on non-literary uses of script’, treating it as either a ‘non-Buddhist “cultural” accretion or the ignoble trappings of popular superstition’ (p. 8). Such judgements were based on an idealised conception of Buddhism that focused on canonical scripture, and congealed under colonial rule. Where Richard Fox finds a fruitful ‘indeterminacy’ in the aksara of Bali, colonial scholarship tended towards overdetermination, creating a rigid hierarchy of Buddhist scriptural forms. Pali, the language in which generations of monks had chanted, thought and wrote, was deemed ‘less than’ Sanskrit, but ‘more than’ the plethora of indigenous languages of the region.
21
Chakma, Jyotiswi. "A Case Study on the Popular Rituals of Marma Buddhists in Bangladesh." Social Science Review 39, no. 1 (April 12, 2023): 199–209. http://dx.doi.org/10.3329/ssr.v39i1.64920.
Full textAbstract:
Marma is a microscopic Buddhist ethic community in Bangladesh, who mainly live in Chittagong Hill Tracts and follow Theravada Buddhism. Though they have every regards for the Bangladeshi National Jurisdictions, they have their own administrative body of jurisdiction. They have their own language, traditional dress and observe colorful popular rituals, through which they keep their identity as a distinct community. In this article, it has explored some popular rituals of Marma Buddhists and to uncover the meaning, and understand them regarding these rituals. Social Science Review, Vol. 39(1), June 2022 Page 199-209
22
McLeod, Mark W. "The Way of the Mendicants: History, Philosophy, and Practice at the Central Vihara in Hồ Chí Minh City." Journal of Vietnamese Studies 4, no. 2 (2009): 69–116. http://dx.doi.org/10.1525/vs.2009.4.2.69.
Full textAbstract:
The Mendicant Sect is a Buddhist movement that combines Theravada and Mahayana Buddhism. Based on fieldwork, analysis of ritual handbooks and other sect materials provided by informants, and readings of published works of Vietnamese monastics and scholars, this article introduces the sect's history and philosophy, describes its Central Vihara, and records a case study of its lay ritual practice, the Eight Precepts Ritual [Bát Quan Trai Giới]. In so doing, it illustrates the "revival of religion" thesis with a southern and Buddhist case study, while challenging the notion that Vietnamese Buddhism is essentially Mahayanist.
23
Harris, Elizabeth J. "Sleeping Next to My Coffin: Representations of the Body in Theravada Buddhism." Buddhist Studies Review 29, no. 1 (July 13, 2012): 105–20. http://dx.doi.org/10.1558/bsrv.v29i1.105.
Full textAbstract:
Therav?da Buddhism can be stereotyped as having a negative view of the body. This paper argues that this stereotype is a distortion. Recognizing that representations of the body in Therav?da text and tradition are plural, the paper draws on the Sutta Pi?aka of the P?li texts and the Visuddhimagga, together with interviews with lay Buddhists in Sri Lanka, to argue that an internally consistent and meaningful picture can be reached, suitable particularly to those teaching Buddhism, if these representations are categorised under three headings and differentiated according to function: the body as problem (to be seen and transcended); the body as teacher (to be observed and learnt from); the liberated body (to be developed). It also examines two realizations that accompany the development of a liberated body: realizing purity of body in meditation; realizing compassion. It concludes that compassion for self all embodied beings is the most truly Therav?da Buddhist response to embodiment, not pride or fear, disgust or repression.
24
Tiwari, Mahesh. "Samatha Meditation in Theravada Buddhism." Buddhist Studies Review 5, no. 1 (June 11, 1988): 21–37. http://dx.doi.org/10.1558/bsrv.v5i1.15948.
Full text
25
Somers, Jeffrey. "Theravada Buddhism in Great Britain." Religion Today 7, no. 1 (January 1992): 4–7. http://dx.doi.org/10.1080/13537909208580656.
Full text
26
Walker, Trent. "A Chant Has Nine Lives." Journal of Vietnamese Studies 15, no. 3 (2020): 36–78. http://dx.doi.org/10.1525/vs.2020.15.3.36.
Full textAbstract:
The story of how Theravada Buddhism came to be adopted among urban Kinh communities in southern Vietnam challenges how scholars narrate Buddhist history. Focusing on the transformation of a single liturgical text—a chant, originally in the Pali language, to invite a monk to give a sermon—as it circulates across Thailand and Cambodia before its eventual translation from Khmer into Vietnamese in the mid-twentieth century, this essay reveals how chants grow as they circulate, how Theravada liturgies unsettle distinctions between classical and vernacular languages, and how ritual and ideological necessities shape translation in new cultural contexts.
27
Shomakhmadov, S. Kh. "The protective sacral formulas-parittās in buddhist texts of pāḷi canon." Orientalistica 5, no. 2 (June 29, 2022): 265–81. http://dx.doi.org/10.31696/2618-7043-2022-5-2-265-281.
Full textAbstract:
The article comprises an analysis of Buddhist texts with protective verbal formulas - parittās. It is based upon research of the Buddhist canonical and non-ca-nonical texts of Tipitaka - Pāḷi Canon. Special treatment is given to the three-fold ‘functional’ classification of Theravada canonical texts - Suttas and Jātakas, containing parittās. Following the classification, one can distinguish ‘protective’ parittās (equivalents of folk spells); ‘benevolent’ sacral formulas, which grant the success in the good undertaking; ‘soteriological’ ones, the main goal of which is to obtain the nirvāṇa. It comes out that parittās can be mundane with strictly utilitarian aims and super-mundane that have transcendental goals. The multi-functional characteristics of parittās are summarized in the article. The article comprises an analysis of plots of the non-canonical Theravada text "The Questions of King Milinda” that contain the critical discussion on parittās. As a result, the author concludes as follows. Despite Buddhist doctrinal critics of parittās reciting the fact of discussion of this practice in non-canonical Theravada texts confirms the value of parittās chanting in the tradition of Southern Buddhism.
28
Marcinkowski, Christoph. "Balance, Moderation, and the 'Middle Path': Toward Trust between Muslims and Theravada Buddhists in Southern Thailand." ICR Journal 2, no. 3 (April 15, 2011): 556–60. http://dx.doi.org/10.52282/icr.v2i3.633.
Full textAbstract:
When looking at strategies leading toward conflict-resolution in the troubled Muslim-dominated deep South of Thailand one should also take into account existing touching-points between Islam - understood by many of its followers as an all-encompassing approach toward life that is, nevertheless, grounded in spirituality - and Theravada Buddhism which is practised by the overwhelming rest of the Thai citizens. Theravada (Pali for ‘Teaching of the Elders’ or ‘Ancient Teaching’) is the oldest surviving Buddhist school. It is relatively conservative and generally closest to early Buddhism. Elsewhere this writer has argued that the currently ongoing conflict in southern Thailand is mainly not a religious one, but rather the result of mutual deep distrust between a far-away central administration in Bangkok and the local Malay Muslims in the South. However, this writer would like to argue that a meaningful dialogue between truly religious people on both sides of the fence could help to dissolve tensions and misconceptions.
29
Zhu, Sun, and Li Chen. "The Analysis of Architecture Image of Anande Temple - The Value and Protection of Gude Temple in Wuhan City." Applied Mechanics and Materials 71-78 (July 2011): 171–74. http://dx.doi.org/10.4028/www.scientific.net/amm.71-78.171.
Full textAbstract:
Anande Temple originated from Myanmar, which belongs to Theravada Buddhism. Anande was the son of the Sakyamuni’s uncle, Hufan, and he finally became one of the Ten Great Disciples of Sakyamuni. Dedicated to the Buddhist temple, AnandeTemple is the most important Theravada Buddhist temple. According to literature, this kind of architectural style has only two buildings: one is AnandeTemple in Myanmar, the other is Gude Temple in Wuhan.This article mainly discusses the idea of restoration programming system of Gude Temple, one of the four jungles in Wuhan city. From the different characteristics in cultural value and architectural space layout represented by “Tianzhu standard” and “Garan seven standard”, the author explains the overall cultural understanding of Gude Temple and program the system with the consideration of cultural and environmental factors.
30
Burford, Grace G. "Believing and Seeing: The Roles of Faith, Reason, and Experience in Theravada Buddhism." Horizons 17, no. 2 (1990): 217–27. http://dx.doi.org/10.1017/s036096690002017x.
Full textAbstract:
AbstractIn early Buddhism, “seeing” means the direct apprehension of reality, when the senses operate undistorted by the mediating, corruptible influences of preconceived notions or cognitive analysis. To see in this way is to be wise, to be a buddha. Yet one reaches this ultimate achievement by cultivating analysis of one's sense perceptions, guided by preconceived notions accepted on the basis of faith. By looking at several Pāli texts that teach the fundamentals of the Buddhist path, one can see how the Theravāda Buddhists resolve this congruity between their goal (direct, unmediated seeing) and the means to reach it (faith and reason): they treat both faith and reason as useful tools to be discarded when one has outgrown the need for them.
31
Ariyabuddhiphongs, Vanchai. "Buddhist Generosity: Its Conceptual Model and Empirical Tests." Archive for the Psychology of Religion 38, no. 3 (December 2016): 316–44. http://dx.doi.org/10.1163/15736121-12341329.
Full textAbstract:
This study developed a Buddhist Generosity Scale to assess Buddhist generosity, acts of compassion to give something of value to humans and animals, among Thai Buddhists. Conceptually the Scale consists of two factors: scope—giving to humans and animals, and criticality—the gifts’ importance to the recipients. Exploratory and confirmatory factor analyses supported the two-factor structure. Convergent validity tests showed its relationships with optimism, hope, and altruism but none with forgiveness; discriminant validity tests found positive relationship with psychological entitlement but none with trait anger and greed. Results of the predictive validity test showed that Buddhist generosity mediated the relationship between loving kindness and happiness. The scale is valid for use to assess Buddhist generosity in countries where Theravada Buddhism is practiced. The relationships between good thought (loving kindness) and good deed (Buddhist generosity) and good result (happiness) support the Buddhist law of human behaviors (kamma).
32
김규식. "Education and Theravada Buddhism in Thailand." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 20, no. 2 (February 2014): 145–88. http://dx.doi.org/10.22473/kats.2014.20.2.005.
Full text
33
OKUMURA, Hiroki. "Pabbajja Rites in Contemporary Theravada Buddhism:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 57, no. 1 (2008): 572–67. http://dx.doi.org/10.4259/ibk.57.1_572.
Full text
34
Olson, Chalermsee. "Essential Sources on Thai Theravada Buddhism." Behavioral & Social Sciences Librarian 16, no. 1 (September 22, 1997): 1–10. http://dx.doi.org/10.1300/j103v16n01_01.
Full text
35
Johnson, Andrew Alan. "Theravada Buddhism: continuity, diversity and identity." Asian Studies Review 40, no. 1 (November 22, 2015): 146–48. http://dx.doi.org/10.1080/10357823.2015.1105182.
Full text
36
Berkwitz, S. C. "History and Gratitude in Theravada Buddhism." Journal of the American Academy of Religion 71, no. 3 (September 1, 2003): 579–604. http://dx.doi.org/10.1093/jaarel/lfg078.
Full text
37
Schedneck, Brooke. "Monasticism and Education in Theravada Buddhism." Religious Studies Review 45, no. 2 (June 2019): 169–73. http://dx.doi.org/10.1111/rsr.13961.
Full text
38
Rahmani, Adinda Faizah, and Busro Busro. "Meditation as a Path to Inner Calm in the Life of Buddhists." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (January 31, 2023): 1–16. http://dx.doi.org/10.53417/jsb.92.
Full textAbstract:
The purpose of this research is to find out how to prepare, the form of implementation in Theravada Buddhist meditation, and the most important thing about this research is to find out the psychological condition of Theravada Buddhists who have practiced meditation regularly and correctly. This study uses a qualitative descriptive method, namely research that is directed to conditions and facts that occur in a systematic and accurate manner regarding research and analyzes the truth of these facts based on the data obtained. Data collection techniques in this study used observation techniques, interviews, and a literature study. The discussion is through analysis of the results of observations and interviews. Based on the analysis of the literature and interviews with several sources, Buddhism is teaching contains a lot of ways of life, especially about morality. Meditation, which is one of the teachings of Buddhism, is a path to the final attainment of releasing suffering, and meditation has many benefits for the lives of Buddhists themselves because meditation provides inner peace for those who do it. This meditation requires preparation, such as carrying out moral discipline and also self-control, so that in carrying out this meditation, a person will be able to concentrate. And in the form of practice, this meditation is done by sitting, lying down, standing, and walking. Meditation for Theravada Buddhists is something that must be done in order to attain Nibbana. Followers who regularly meditate will make themselves calm, able to face problems with a cool mind, and most importantly, meditation can also make a person calm by cleaning dirty thoughts from within, where dirty thoughts tend to be negative, and being able to place a position on the present life, not stuck in the past and not expecting a future that has not yet happened. Apart from that, meditation is not only a religious activity, but meditation is also a tool for healing various diseases, which many non-Buddhists can use because they have faith in using this meditation and using the chosen object. This way, our mind will be focused, and mind will not go wild, giving us peace of mind.
39
Clasquin, M. "Buddhist scriptures for Non-Buddhists The Pāli Canon - an overview." Religion and Theology 2, no. 2 (1995): 179–90. http://dx.doi.org/10.1163/157430195x00122.
Full textAbstract:
AbstractThis article discusses the history and structure of the Pali canon (Tipiţaka). The main sections of this, the canonical scripture of Theravada Buddhism, are outlined, placed in context and displayed in diagram format. The role and history of the Pāli language are also discussed.
40
San, Pisith, Wolfgang Drechsler, and Shobhit Shakya. "Buddhism, Wealth, and Privilege: Ambedkar and Habermas." Religions 14, no. 8 (August 18, 2023): 1057. http://dx.doi.org/10.3390/rel14081057.
Full textAbstract:
This essay compares key essays on Buddhism by B.R. Ambedkar and Jürgen Habermas vis-à-vis the issue of Buddhism, wealth, and privilege, and the respective statements again to what the Buddha taught, from a Theravada perspective. In doing so, it can be seen that Buddhism does not indeed endorse privilege in this world—but what seems to be privilege and inherited wealth are actual merits from a former life. Since these come with their own dangers, viz. attachment and not putting wealth to good use, wealth may be nice but not more. That someone is better than someone else because of birth and inheritance rather than action is, however, established as completely non-Buddhist, again and again, even by the Buddha himself.
41
Pham, Tiet Khanh. "The market of Theravada Buddhism in folk culture of the Khmers in Vietnam." Voprosy kul'turologii (Issues of Cultural Studies), no. 5 (May 31, 2022): 420–26. http://dx.doi.org/10.33920/nik-01-2205-05.
Full textAbstract:
Literature is a cultural phenomenon and literary works represent national cultural values. Cultural elements, including belief — religion, exist in relation to each other and are reflected in the phenomena and relationships in literature. For the Khmer in Vietnam, Theravada Buddhism is the main religion and the main factor influencing the Khmer's way of thinking and behavior in all aspects, including folklore. Through this article, by methods of statistics, classification, analysis, generalization, etc., the author presents the manifestations of the philosophy of cause and effect, the concept of filial piety of Theravada Buddhism through images. Symbols, artistic details in Khmer folklore works.
42
Tuladhar, Milan. "Application of Buddhism in the US-Vietnam War: A General Review." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 112–21. http://dx.doi.org/10.3126/rnjds.v5i1.45961.
Full textAbstract:
Buddhism was first invented in Kapilvastu, Nepal. Vietnam war is considered the second most devastating war of the 20th century after the second world war. At the same time, Vietnam had always boasted of 2000 years of Buddhist history. The US-Vietnam war, which surpassed the records of the French-Vietnamese War finally ended after long negotiations in Paris and the total withdrawal of the US troops in 1975. In the intermittent period, the Buddhists engaged in non-violent demonstrations against war, which was brutally suppressed then. But it made a long-lasting impact, ultimately resulting in negotiations and the end of the war. Buddhism played a significant role in ending the Vietnam War. Thus the main objective of the study is to analyze and review the roles of Buddhism to end the war. This study is based on available literature on the subject. Thus it is an in-depth literature review of referenced texts and literature. It is also a content analysis of selected literature. The Harris and pentagon analysis have mentioned little but the role of Buddhism, the monks, the unity of Theravada and Mahayana sect, and the self-burn of a monk were the significant internal factors to end the war to reestablish the peace.
43
Kaza, Stephanie. "Western Buddhist Motivations for Vegetarianism." Worldviews: Global Religions, Culture, and Ecology 9, no. 3 (2005): 385–411. http://dx.doi.org/10.1163/156853505774841650.
Full textAbstract:
AbstractBuddhist motivations for abstaining from meat-eating draw from a wide range of traditions. Theravada themes emphasize non-harming, Right Livelihood, and detachment; Mahayana themes highlight interdependence, Buddha-nature, and compassion; Tibetan themes consider rebirth implications for human-animal relationships. These and other contemporary themes overlap with traditional western arguments promoting vegetarianism based on animal welfare, personal and environmental health, world hunger, and ethical development. This paper surveys these themes, then discusses two studies based on survey data that indicate that western Buddhists and Buddhist centers have a wide variety of practices regarding meat-eating. The first survey reports on institutional food choice practices at western Buddhist centers. The second study reports on individual food practices among western Buddhists, with data on food choices and rationales for these choices. In both surveys, Buddhist principles interact with western arguments, leading to diverse decisions about what to eat. As interest in Buddhism grows in the west, Buddhist moral concerns regarding food could influence western food choices in a significant way.
44
Sirisena, Prabhath. "Theravada Buddhism in the Anthropocene: The Role of the Radical Virtuosi." Journal of Global Buddhism 25, no. 1 (June 18, 2024): 10–26. http://dx.doi.org/10.26034/lu.jgb.2024.3813.
Full textAbstract:
This autoethnographic study of Theravada Buddhism in Sri Lanka identifies an ecological ethic that can address the challenges posed by the Anthropocene, based on the praxis of a unique community: the radical forest-dwelling (araññavāsī) virtuosi, a distinct group within the Sri Lankan monastic Sangha. It discusses how Buddhist teachings, when put into practice, reveal an effective eco-ethic that might not be immediately apparent when one merely analyses the texts. Such a praxis is marked by an uncompromising love for fellow beings in shared habitats, and is evidently effective enough to trust with the protection of delicate ecosystems in a biodiversity hotspot. Emerging from arguably the most rigorous form of Buddhist monastic practice, this eco-ethic might not be easily attainable or sustainable for lay people. Yet, it reveals a range of possibilities wherein an alternative worldview can be adopted, and in doing so, makes a distinctive contribution to Buddhist environmentalism.
45
Volkova, Vlada A. "The Problems of Free Will and Moral Responsibility in Buddhist Ethics." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 109–19. http://dx.doi.org/10.22363/2313-2302-2024-28-1-109-119.
Full textAbstract:
At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it questions characteristic of Western philosophy, for example, the questions of moral responsibility, free will and determinism. While some researchers believe that Buddhist texts reflect a compatibilist position, others see Buddhist ethical position as resembling incompatibilism. The first problem faced by Buddhist researchers interested in this topic is that Buddhism does not have a concept of “free will” similar to the one that exists in Western philosophy. Nevertheless, contemporary theorists believe that classical Buddhism contains enough material to allow for a conversation about causality and responsibility. The purpose of this research is to substantiate the possibility of discussing free will in the context of the ethics of Buddhism. In order to do this the research examines the key provisions of Buddhist teaching relevant in the context of free will: dependent arising, absence of self and karma. It is noted that one of the reasons for the difference in the conclusions of researchers of Buddhist ethics regarding the issue of free will and moral responsibility in Buddhism are the peculiarities of Theravada and Mahayana and their particular texts different theorists mainly refer to.
46
Nguyen, Dat Manh. "Unburdening the Heart." Journal of Vietnamese Studies 15, no. 4 (2020): 63–98. http://dx.doi.org/10.1525/vs.2020.15.4.63.
Full textAbstract:
Based on twenty months of ethnographic research from 2016 to 2019 at Buddhist educational programs for youth in Hồ Chí Minh City, this article investigates the emergence of urban therapeutic Buddhism. Responding to the heightened public concerns over youth’s well-being and mental health, urban monastics are adapting Theravada vipassanā meditation and Thích Nhất Hạnh’s mindfulness teachings to help youth address their social-emotional concerns. The article argues that by promoting a lifestyle based on Buddhist mindfulness and meditation practices, Buddhist monastics and youth are fashioning a framework of ethical personhood and moral community that challenges, but also reinforces, market-socialist morality.
47
Keyes, Charles. "Theravada Buddhism and Buddhist Nationalism: Sri Lanka, Myanmar, Cambodia, and Thailand." Review of Faith & International Affairs 14, no. 4 (October 2016): 41–52. http://dx.doi.org/10.1080/15570274.2016.1248497.
Full text
48
McDaniel, Justin. "The Curricular Canon in Northern Thailand and Laos." MANUSYA 5, no. 4 (2002): 20–59. http://dx.doi.org/10.1163/26659077-00504003.
Full textAbstract:
Nissaya texts are idiosyncratic vernacular notes composed and used by Buddhist monks in Northern Thailand and Laos between the 16th and early 20th centuries. They evince a particular relationship of the authors with the classical (i.e., originally composed in Pali) scripture of Theravada Buddhism as well as with their intended audience. They reflect certain understandings of the notions of authorship, textual authenticity, the possibility of translation, and homiletics. A comprehensive study reveals the early development of Buddhist curricula in the region and a detailed study pedagogical methods used in these texts affords us a way to describe the nature of Buddhist belief and practice with much greater precision. In this paper, I will demonstrate how the choice of source texts by nissaya translators and the commentarial services they employ reveal the contours of the pre-modern Northern Thai and Lao Buddhist curricula. By focusing on the development of curricula in the region before the middle of the 19th century, we can avoid the vagaries that come with the application of normative notions of the Theravada Buddhist canon to a region of diverse textual production and disparate intellectual expression.
49
Walshe, Maurice. "Theravada Buddhism. A Social History from Ancient Times to Modern Colombo. Richard F. Gombrich." Buddhist Studies Review 8, no. 1-2 (June 15, 1991): 190–92. http://dx.doi.org/10.1558/bsrv.v8i1-2.15721.
Full text
50
McAleer, Michael, and Ning Mao. "Theravada Buddhism and Thai Luxury Fashion Consumption." Journal of Reviews on Global Economics 6 (February 23, 2017): 58–67. http://dx.doi.org/10.6000/1929-7092.2017.06.05.
Full text