Relevant bibliographies by topics / Buddhism sermons

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Academic literature on the topic 'Buddhism sermons'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Buddhism sermons"

1

HERAT, Manel. "Functions of English vs. Other Languages in Sri Lankan Buddhist Rituals in the UK." Acta Linguistica Asiatica 5, no. 1 (June 30, 2015): 85–110. http://dx.doi.org/10.4312/ala.5.1.85-110.

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This paper focuses on the functions of English versus other languages in Sri Lankan Buddhist rituals. The framework for this paper is based on a previous work on the language of Hindu rituals by Pandharipande (2012). This study aims to examine the following research questions: what languages are used for practicing Buddhism? Is English used in Buddhist rituals? What mechanisms are used to sanction change? and (4) Will English replace Sinhala and Pali in the UK? In order to answer these research questions, I collected data by attending Sri Lankan Buddhist festivals and event in the UK and recording sermons and speeches used during these festivals to gather information regarding language use and language change. The study proved to be a worthy investigation, as unlike in Sri Lanka where only either Sinhala or Pali is sanctioned in Buddhist practice, in the UK, Sinhala is undergoing language shift and is being replaced by English during Buddhist sermons and other activities. Although prayers and ritual chantings are still in Pali, most of these are explained to the congregation using English. In addition, the use of English is also sanctioned by the Buddhist clergy, through the use of the internet and other media for purposes of promoting Buddhism and reaching young Sri Lankans born in the UK.
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O'Connor, Richard A. "Sermons in the Culture of Buddhism—Discussant's Remarks." Contemporary Buddhism 16, no. 1 (January 2, 2015): 141–46. http://dx.doi.org/10.1080/14639947.2015.1008952.

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Tannenbaum, Nicola. "Lived Buddhism and Its Localizations: Rebirth And Sermons." Contemporary Buddhism 16, no. 1 (January 2, 2015): 55–60. http://dx.doi.org/10.1080/14639947.2015.1013084.

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TRUBNIKOVA, NADEZHDA N., and IGOR V. GORENKO. "CHOOSE YOUR PARADISE. THE LIFE AND DEATH OF MONK GENSHIN IN SETSUWA TALES." Study of Religion, no. 1 (2021): 64–81. http://dx.doi.org/10.22250/2072-8662.2021.1.64-81.

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Monk Genshin (942-1017) went down in the history of Japanese Buddhism not only as a teacher of the Tendai school, who for the first time substantiated the teaching of Buddha Amida and the Pure Land, as a compiler of interpretations of sutras, treatises, sermons and many other works, but also as a hero of setsuwa didactic tales. Stories about him appear in the collection of legends about the miracles of the Lotus Sutra in the middle of the 11th century, then in the book of stories about the rebirth in the Pure Land and in the Konjaku monogatari shū of the early 12th century. Then, in almost all major collections of setsuwa, tales about Genshin are found, with the early detailed narratives being replaced by brief descriptions of individual episodes from his life. The stories talk about how Genshin from a temple monk became a hermit, about his relationship with his mother, about the works of the Buddhist scribe and his meetings with other monks and lay people, about miracles at the hour of his death. The peculiarity of these tales is that Genshin does not always appear in them as the main character: he often plays the more modest role of waki wanderer, a guest of other monks, priests and laity: in response to his questions, they reveal their understanding of the Buddhist path.
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Seo, Jae-young. "The Effects of Toeong Sungchol҆s Sermons based on the Thoughts of Middle Path on Korea҆s Buddhism." Sungchol Journal of Buddhist Studies 18 (June 30, 2021): 165–220. http://dx.doi.org/10.51299/sjbs.2021.18.4.

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Nava Gutiérrez, David. "Eastern influences of the figure of Marcel Proust and precedents to a comparison between À la recherche du temps perdu and Buddhism." ENDOXA, no. 42 (December 21, 2018): 217. http://dx.doi.org/10.5944/endoxa.42.2018.22339.

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The present study looks for influences from the East in the figure of Marcel Proust. Specifically, from the philosophy that is born from the sermons of Siddhartha Gotama known worldwide as buddhism. After the publication of several articles by some commentators of À la recherche du temps perdu in which it is said that Proust and Buddha have common features, we wanted to focus on the life and work of Proust and to confirm whether the French writer was indeed influenced by these exotic truths and to culminate his work, like Buddha, in an Enlightenment. We will also bring together here the work of these Proustian commentators, since they have not previously been grouped together in a single investigation, just as their proposals on this subject have never been evaluated.
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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata." Post-Soviet Issues 7, no. 2 (June 3, 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.

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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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Ambros. "Partaking of Life: Buddhism, Meat-Eating, and Sacrificial Discourses of Gratitude in Contemporary Japan." Religions 10, no. 4 (April 18, 2019): 279. http://dx.doi.org/10.3390/rel10040279.

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In contemporary Japan, a Buddhist discourse has emerged that links life and food and centers on gratitude. While the connection between animals and gratitude has a long history in Buddhism, here the meaning of repaying a debt of gratitude has shifted from an emphasis on liberating animals to consuming them with gratitude, thereby replacing anti-meat-eating arguments with a sacrificial rationale. This rationale is also apparent in Partaking of Life, a children’s book written by a Jōdo Shin Buddhist adherent, which has found a receptive audience in Jōdo Shin circles, including the voice-acting troupe Team Ichibanboshi. This article provides a close reading of Partaking of Life: The Day That Little Mii Becomes Meat, followed by historical contexts for Buddhist vegetarianism and discrimination against professions that rely on killing animals, particularly as these themes pertain to Jōdo Shin Buddhism. The essay ends on an analysis of Team Ichibanboshi’s sermon on Partaking of Life.
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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.

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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.
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Syrtypova, Surun-Khanda D. "Автопортрет и Будда Ваджрасаттва у Дзанабазара." Oriental Studies 13, no. 4 (December 25, 2020): 1045–77. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1045-1077.

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Introduction. Jebtsundamba Khutuktu Öndör Gegeen Zanabazar was Mongolia’s first ruler to hold both secular and spiritual power. In the late 17th century, the country witnessed dramatic internecine wars, and his overriding goal was to unify the nation and increase the educational level. Virtually all his self-portraits discovered depict Zanabazar as a real priest with iconographic markers of Buddha Vajrasattva. The selected Buddhist symbol is supposed to deliver a deepest nonverbal sermon and mysterious testament of the prominent Buddhist master. Goals. The paper seeks to further reveal, examine, and describe objects of artistic heritage authored by Öndör Gegeen Zanabazar and currently stored in state, public, administrative, and private collections of Mongolia and Russia. Results. The work is a first attempt to examine Zanabazar’s self-portraits — both sculptural and graphic ones (including tiny elements of different thangkas) — in their structural unity in the context of his meditative practices. The descriptions of the pictures compiled with due regard of Buddha Vajrasattva-related tantric texts and facts of Öndör Gegeen’s biography may be viewed as sources for historical and art studies in Vajrayana Buddhism. The analysis of textual and graphic materials attempts to interpret Zanabazar’s unique position as both a spiritual and Buddhist arts master.
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Books on the topic "Buddhism sermons"

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Sermons of a Buddhist Abbot: A classic of American Buddhism. New York: Three Leaves Press/Doubleday, 2004.

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Dhammadharo. Inner strength: Sixteen sermons. 3rd ed. [Samutprakarn: Wat Asokaram], 1997.

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Thēpwisutthimēthī, Phra. Khon klīat wat kap khon rak wat. Krung Thēp: Samnakphim Dūangtawan, 2012.

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60-sai kara no ikigai no mitsukekata: Chūronshū, sono sōseki e no izanai. [Tōkyō: Nishioka Donshū], 1991.

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Siri, Ñāṇissara Nitalava. Rājakīya paṇḍita Nitalava Siri Ñāṇissara Nāhimiyangē saddharmōpadēśaya. Koḷamba: Ăs. Goḍagē saha Sahōdarayō, 2007.

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Sŏnsa, Kusan, ed. Mŏmulmyŏ hŭllŏ kamyŏ: Kusan Kŭn Sŭnim pŏbŏjip. Sŏul Tʻŭkpyŏlsi: Miral, 2006.

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Sun-yong, Chang, ed. Tosolch'ŏn esŏ mannapsida: Paekpong Kim Ki-ch'u Kŏsa pŏbŏjip. Sŏul: P'anmidong, 2012.

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Xi chan lu ying. Taibei Shi: Lao gu wen hua shi ye gong si, 1990.

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Sun-yong, Chang, ed. Hŏgŏng pŏmmun: Paekpong Kim Ki-ch'u Kŏsa pŏmŏjip. Sŏul-si: Koryŏwŏn Puksŭ, 2010.

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Hua, Hsüan. Dharma talks in Europe: Given by the Venerable Master Hua in 1990. Burlingame, Calif., U.S.A: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, 1998.

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Book chapters on the topic "Buddhism sermons"

1

Pacey, Scott. "Sermons Among Mountains." In Buddhist Responses to Christianity in Postwar Taiwan. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463724111_ch05.

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The figures covered in this volume were Buddhist elites—they were associated with major monastic institutions, publishing ventures, or the BAROC. This chapter discusses a range of Buddhist groups emerging in the 1960s, or thereafter, that cited an influence from Christianity, but which did not contribute to the discussion covered here. It also covers the transition to more positive forms of dialogue, which were paralleled by the decline of KMT power, the complexification of Taiwanese identity, and the slowed growth of Christianity. At the same time, the Christian influence on later groups is clear, pointing to the complex relationship Buddhism had with Christianity in Taiwan.
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"Sermons Among Mountains." In Buddhist Responses to Christianity in Postwar Taiwan, 177–204. Amsterdam University Press, 2019. http://dx.doi.org/10.2307/j.ctvthhcm1.11.

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Swearer, Donald K. "A Modern Sermon on Merit Making." In Buddhism in Practice, 293–95. Princeton University Press, 2015. http://dx.doi.org/10.2307/j.ctvcm4h64.32.

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"24. A Modern Sermon on Merit Making." In Buddhism in Practice, 293–95. Princeton University Press, 2007. http://dx.doi.org/10.1515/9781400880072-030.

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"5 Sermons Among Mountains." In Buddhist Responses to Christianity in Postwar Taiwan, 177–204. Amsterdam University Press, 2019. http://dx.doi.org/10.1515/9789048544424-009.

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"Preaching as performance: notes on a secretive Shin Buddhist sermon." In Studying Buddhism in Practice, 160–71. Routledge, 2013. http://dx.doi.org/10.4324/9780203143964-19.

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"Chapter Fourteen: The Sermon on Suffering and Happiness." In The Scriptures of Won Buddhism, 161–62. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824865016-040.

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"Sermons by Xū Yún – A Special Transmission Within the Scriptures." In Zen Buddhist Rhetoric in China, Korea, and Japan, 417–37. BRILL, 2012. http://dx.doi.org/10.1163/9789004206281_015.

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Levering, Miriam. "9. Ta-hui and Lay Buddhists: Ch'an Sermons on Death." In Buddhist and Taoist Practice in Medieval Chinese Society, 181–206. University of Hawaii Press, 1987. http://dx.doi.org/10.1515/9780824887438-011.

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Keeler, Ward. "Everyday Forms of Hierarchical Observance." In The Traffic in Hierarchy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824865948.003.0002.

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This chapter illustrates the way hierarchical understandings shape what happens in three everyday situations in Burma. Interaction among drivers, motorcyclists, and pedestrians on Burma’s roads shows hierarchy at its simplest, in the inequality that obtains among participants who nevertheless seize any opportunity that presents itself for getting ahead. At Buddhist sermons, listeners, mostly women, make enthusiastic display of their subordination to monks, demonstrating the appeal of taking up subordinate status relative to a highly respected other. In tea shops, arrangements for placing orders and paying for them enable customers to enjoy the privileges of higher standing without being in any way entangled in ongoing relationships, even momentary ones, with their servers, thus illustrating the principles of free market exchange.
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