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Journal articles on the topic 'Buddhism sermons'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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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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2

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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3

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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4

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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6

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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8

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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9

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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10

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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11

Ferraro, Giuseppe. "Differenza epistemologica e identità ontologica tra Saṃsāra e Nirvāṇa nel pensiero buddhista." Trans/Form/Ação 35, no. 1 (April 2012): 193–212. http://dx.doi.org/10.1590/s0101-31732012000100012.

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La differenza tra i concetti di saṃsāra e nirvāṇastabilita dal Buddha (VI-V sec. a.C.) nel suo primo sermone sembra essere messa in discussione dall'equiparazione dei due termini effettuata da Nāgārjuna (II sec. d.C.) in un passaggio-chiave delle sue MK. Questo articolo, in primo luogo, difende la tesi che la contraddizione sia soltanto apparente e che la relazione, di differenza o di identità, tra le due dimensioni dipende dal registro filosofico, rispettivamente epistemologico e ontologico, usato - in entrambi i casi per finalità soteriologiche - dal Buddha e da Nāgārjuna. In secondo luogo, cercheremo di provare che, in ogni caso, l'ontologia di Nāgārjuna, lungi dall'essere una novità filosofica o un'evoluzione rispetto al pensiero del fondatore del buddhismo è, al contrario, una delle possibili applicazioni della dottrina del non-sé (anātma-vāda) - probabilmente il contributo più importante e originale del pensiero buddhista alla storia della filosofia universale - esposta dal Buddha nel suo secondo sermone.

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12

SongIlGie. "Compilation and Distribution of Four Buddhist Sermons." Journal of the Institute of Bibliography ll, no. 63 (September 2015): 63–90. http://dx.doi.org/10.17258/jib.2015..63.63.

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13

Skilling, Peter. "Ārādhanā Tham: ‘Invitation to Teach the Dhamma’." MANUSYA 5, no. 4 (2002): 84–92. http://dx.doi.org/10.1163/26659077-00504006.

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In Thailand, one of the main vehicles for the dissemination of knowledge about Buddhism is the sermon. This was especially so in the pre-modem period of limited literacy, and it is still so today. In formal contexts, whether in a temple or elsewhere, before a monk preaches a sermon a lay follower will recite a Pali verse inviting him to do so.

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14

Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy." International Review of Social Research 9, no. 1 (June 1, 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.

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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.

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15

Lim, Hyung-Jun. "Comparative Research of Buddhist Sermons from Sāriputta and Mahākaccāna." Journal of Korean Association for Buddhist Studies 90 (May 31, 2019): 107–38. http://dx.doi.org/10.22255/jkabs.90.4.

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16

Tilakaratne, Asanga. "Rita Langer. Sermon Studies and Buddhism: A Case Study of Sri Lankan Preaching, (Studia Philologica Buddhica Monograph Series XXX),The International Institute for Buddhist Studies, Tokyo, 2013. Pp. vi+238." Sri Lanka Journal of Humanities 40 (December 9, 2014): 133. http://dx.doi.org/10.4038/sljh.v40i0.7233.

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17

Tannenbaum, Nicola, and E. Paul Durrenberger. "Control, Change, and Suffering: The Messages of Shan Buddhist Sermons." Mankind 18, no. 3 (February 10, 2009): 121–32. http://dx.doi.org/10.1111/j.1835-9310.1988.tb00084.x.

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18

Richardson, Peter, and Miori Nagashima. "Perceptions of danger and co-occurring metaphors in Buddhist dhamma talks and Christian sermons." Cognitive Linguistic Studies 5, no. 1 (August 30, 2018): 133–54. http://dx.doi.org/10.1075/cogls.00016.ric.

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Abstract This article focuses on an analysis of the perception of danger in a sample of conservative Evangelical Christian sermons and Thai Forest Tradition dhamma talks. Through the analysis of keywords, frames, conceptual metaphors, and patterns of agency in the use of metaphor, it seeks to explore how one Christian believer and one Buddhist practitioner conceptualize their ways of being religious. We argue that this specific set of dhamma talks has a primary focus on an individual actively progressing within the practice of meditation while interacting with elements that may be beneficial or harmful to that progress. In contrast, this particular sample of sermons has a primary focus on two groups or categories of people, fallen sinners and true Christians, and their strictly defined hierarchical relationship to God. Aspects of this relationship are often defined in terms of power, fear, and danger, with shifting intersections between active behavior and being acted upon by greater forces or powers. We conclude that a cognitive linguistic approach to analyzing perceptions of danger within a specified genre of religious discourse can be useful in producing a picture of how an individual religious believer within a particular context and moment in time views reality, their position within it, and their progression through it.

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19

Yusa, Michiko. "Dōgen and the Feminine Presence: Taking a Fresh Look into His Sermons and Other Writings." Religions 9, no. 8 (July 27, 2018): 232. http://dx.doi.org/10.3390/rel9080232.

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Dōgen’s gender-egalitarian stance on women to attain awakening in their zazen practice is well known. At the same time, a nagging suspicion lingers on among some scholars that he grew increasingly misogynistic in his old age. In this present study, which focuses on Dōgen’s sermons compiled in the Record of Eihei (Eihei kōroku), the Shōbōgenzō, and other writings related to women, we find that even after Dōgen moved to Eiheiji, his stance on women remained consistent. Not only did he readily respond to his female disciples’ requests to give special sermons in memory of their parents, but also positively saw women’s presence in the development of the Buddhist tradition. Through this study it also becomes clear that Dōgen came to embrace a more flexible view on filial piety in his later years, as he deepened his reflection on this matter—the sense of gratitude one feels for one’s parents is concomitant with nurturing one’s compassion. The aspect of compassion that sustained Dōgen’s life of teaching begins to loom large. It was his Chinese master Nyojō (Rujing) who emphasized compassion as the pillar of the zazen practice. Two sermons Dōgen delivered on the anniversary of his father’s death, moreover, have given the scholars new information concerning his parentage. The focus on the aspect of "feminine presence” in Dōgen inadvertently (or naturally?) leads to the heart of Dōgen’s own identity.

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20

Sullivan, Winnifred. "Advocating Religion on Public Lands: Native American Practice or Buddhist Sermon?" Law Society Review 39, no. 3 (September 2005): 689–96. http://dx.doi.org/10.1111/j.1540-5893.2005.00239.x.

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21

Kim, Bok-Soon. "Hwangnyongsa Temple in Goryeo Dynasty - Focusing on platform for Buddhist sermons of Lecture hall of Hwangnyongsa Temple and Buddhist Lecture Meeting -." JOURNAL OF THE RESEARCH INSTITUTE FOR SILLA CULTURE 50 (August 31, 2017): 269–90. http://dx.doi.org/10.37280/jrisc.2017.08.50.269.

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22

Shin, Gyoo-Tag. "A thought on the KyungHeo’s Zen appeared in Buddhist sermons, A Collection of KyungHeo’s Works." Journal of Korean Seon Studies 34 (April 30, 2013): 37. http://dx.doi.org/10.22253/jkss.2013.04.34.37.

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23

Seok, Gil-ahm. "A comparative study of Xian Shou Fazang’s theory of classification of Buddhist teachings and Toeong Sungchol҆s view of Buddhism: With Reference to Toeong’s Sermon of One Hundred Days(百日法門)." Sungchol Journal of Buddhist Studies 18 (June 30, 2021): 131–64. http://dx.doi.org/10.51299/sjbs.2021.18.3.

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24

Hwang, Soon-il. "The Middle Path of the Early Buddhist texts and of the Sermon of One Hundred Days done by Master Seongcheol." Sungchol Journal of Buddhist Studies 17 (December 30, 2020): 67–95. http://dx.doi.org/10.51299/sjbs.2020.17.2.

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25

Nina, GOLOB. "Foreword." Acta Linguistica Asiatica 5, no. 1 (June 30, 2015): 5–6. http://dx.doi.org/10.4312/ala.5.1.5-6.

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With this volume, Acta linguistica is entering its 5th year. We would like to announce, with our great pleasure, that the journal has undergone some changes and will from now be published twice a year, with its summer and winter volume. This summer volume includes researches with a common topic of practicing a language, whether in educational, and religious institutions, or in the languages primary surroundings. In this spirit, the volume is divided into two parts, with the first devoted to the methodology of language teaching, focusing mainly on Chinese and Japanese language and presently still under-researched dyslexia role in language studies, and the second focusing on under-documented languages and their gap between language policies and the actual state of language use.The first paper by Katja Simončič, entitled Evaluating Approaches to Teaching and Learning Chinese Vocabulary from the Learning Theories Perspective: An Experimental Case Study, discusses two basic approaches to teaching Chinese vocabulary, and evaluates them based on the results of experimental study on Slovene students of Chinese.The next two papers deal with the different lexica in Japanese language. Nataliia Vitalievna Kutafeva's research, entitled Japanese Onomatopoeic Expressions with Quantitative Meaning analyzes the lexical mode of expression of quantitative meanings and their semantics with the help of onomatopoeic (giongo) and mimetic (gitaigo) words, and based on it proposes the new arrangement of semantic groups.Kiyomi Fujii’s research, entitled Blogging Identity: How L2 Learners Express Themselves, discusses identity expression in blogs by Japanese language learners on the intermediate and advanced level.The paper by Nagisa Moritoki Škof, Japanese Language Education and Dyslexia: On the Necessity of Dyslexia Research, shows an insight to dyslexia and through an outline of the present state of accepting and treating leaning disabilities in the Japanese education system stresses the importance of incounting dyslexia in language education in general.Manel Herat in his paper Functions of English vs. Other Languages in Sri Lankan Buddhist Rituals in the UK, analyzes the language shifts from the Sinhala and Pali languages to English at Buddhist festivals and sermons in UK. Next paper by Ali Ammar and his colleagues, Language Policy and Medium of Instruction Issue in Pakistan, briefly re-explores the situation of languages in the country and studies the latest language policy of Pakistan and its implications for local languages.The last research paper in this volume Bhadarwahi: A Typological Sketch was written by Amitabh Vikram Dwivedi and is an attempt to describe phonological and morphosyntactic features of the under-documented Bhadarwahi language belonging to Indo-Aryan language family.Finally, in the context of describing under-documented languages, the influence of the existing language policy is also noticed by Erwin Soriano FERNANDEZ and his book review on Pangasinan, entitled Panuntunán na Ortograpiya éd salitan PANGASINAN 2012. Manila: Komisyon sa Wikang Filipino.

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26

Childs, Margaret H. "Kyōgen-kigo: Love stories as Buddhist sermons." Japanese Journal of Religious Studies 12, no. 1 (February 1, 1985). http://dx.doi.org/10.18874/jjrs.12.1.1985.91-104.

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27

Barua, Belu Rani. "Position of Women in Buddhism: Spiritual and Cultural Activities." Arts Faculty Journal, December 13, 2012, 75–84. http://dx.doi.org/10.3329/afj.v4i0.12933.

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The Buddha is a great benefactor of humanity. After the attainment of the Enlightenment in Bodhgaya and preaching First Sermon in Sarnath, the Buddha founded the order of Monks (Bhikkhusangha). This order of Monks increased and within forty five years of Buddhas ministry it had spread throughout ancient India. But groundless belief of Brahmins is that woman is inferior to man. The position which the woman lost under the dominance of the Brahmins of the day evidently showed little sympathy for her. In this article I will explore the position of women considering their spiritual and cultural activities.DOI: http://dx.doi.org/10.3329/afj.v4i0.12933 The Arts Faculty Journal Vol.4 July 2010-June 2011 pp.75-84

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28

Kósa, Gábor. "A Dhammacakkappavattana-sutta egyik korai kínai fordítása." Távol-keleti Tanulmányok 11, no. 2019/2 (October 30, 2020). http://dx.doi.org/10.38144/tkt.2019.2.1.

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In this paper I offer the Hungarian translation and commentary of a rather early Chinese translation of the Dhammacakkappavattana-sutta (‘Setting the Wheel of Dhamma in Motion’), one of the most important Buddhist suttas recounting the first sermon of the historical Buddha. This Chinese translation (T02n109: Fo shuo zhuan falun jing 佛說轉法輪經), slightly neglected in previous research, is traditionally attributed to An Shigao 安世高 (2nd c. AD), but I argue that, based on the terminological similarities between this scripture and the Zhong benqi jing 中本起經 (T196), Kang Mengxiang 康孟詳 (ca. 200 AD) would be a more plausible candidate for the authorship.

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29

Northcott, Michael. "Buddhist Rituals, Mosque Sermons and Marine Turtles: Religion, Ecology and the Conservation of a Dinosaur in West Malaysia." Journal for the Study of Religion, Nature and Culture 6, no. 2 (July 16, 2012). http://dx.doi.org/10.1558/jsrnc.v6i2.196.

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