Tuesday 30 September 2014

Beautiful Japanese Garden: Japanology Plus ( 日本庭園 )

https://www.youtube.com/watch?v=EJb5-eDp6dc

Beautiful Japanese Garden:

Japanology Plus ( 日本庭園 )


Published on Sep 27, 2014
This time on Japanology Plus, our theme is Japanese gardens, compact evocations of nature's majesty. Japan has many garden styles: from tea gardens, to the dry gardens of Zen Buddhism, to the pocket gardens of city-dwellers. Our expert guest is Takahiro Naka, a professor of garden history who is actively involved in garden design and restoration projects around the country. And in Plus One, a Japanese rock garden that fits on your tabletop.

For more please visit NHK World.



Buddhism Course in 24 lectures by Malcolm David Eckel

https://www.youtube.com/watch?v=ySK3q6SJydA&list=PLdwCuEoZ_6l4h-QfiT4hheqRJ8HnhD_Il


Buddhism Course in 24 lectures 

by Malcolm David Eckel

INFO ON THE AUTHOR:  Professor Malcolm David Eckel holds two bachelor’s degrees, one in English from Harvard University and a second in Theology from Oxford University. Professor Eckel earned his master’s degree in theology at Oxford University and his Ph.D. in the Study of Comparative Religion at Harvard University. He held teaching positions at Ohio Wesleyan University, Middlebury College in Vermont, and the Harvard Divinity School, where he served as acting director of the Center for the Study of World Religions. At Boston University, Professor Eckel teaches courses on Buddhism, comparative religion, and the religions of Asia. In 1998, Professor Eckel received the Metcalf Award for Teaching Excellence, the university’s highest award for teaching. In addition to writing many articles, Professor Eckel has published two books on Buddhist philosophy: “To See the Buddha: A Philosopher’s Quest for the Meaning of Emptiness” and “Buddhism: Origins, Beliefs, Practices, Holy Texts, Sacred Places”. – www.thegreatcourses.com

https://www.youtube.com/watch?v=ySK3q6SJydA&list=PLdwCuEoZ_6l4h-QfiT4hheqRJ8HnhD_Il

01(/24) What is Buddhism
02(/24) India at the Time of the Buddha
03(/24) The Doctrine of Reincarnation
04(/24) The Story of the Buddha
05(/24) All is Suffering
06(/24) The Path to Nirvana

07(/24) The Buddhist Monastic Community
08(/24) Buddhist Art and Architecture
09(/24) Theravada Buddhism in Southeast Asia
10(/24) Mahayana Buddhism and the Bodhisattva Ideal
11(/24) Celestial Buddhas and Bodhisattvas
12(/24) Emptiness
13(/24) Buddhist Philosophy
14(/24) Buddhist Tantra
15(/24) The Theory and Practice of the Mandala
16(/24) The First Diffusion of the Dharma in Tibet
17(/24) The Schools of Tibetan Buddhism
18(/24) The Dalai Lama
19(/24) The Origins of Chinese Buddhism
20(/24) The Classical Period of Chinese Buddhism
21(/24) The Origins of Japanese Buddhism
22(/24) Honen, Shinran and Nichiren
23(/24) Zen
24(/24) Buddhism in America

The Material Culture of Lived Religions: Visuality and Embodiment

http://materialreligions.blogspot.dk/2014/09/the-material-culture-of-lived-religions.html

The Material Culture of Lived Religions: Visuality and Embodiment

David Morgan of Duke University comments on the entanglement of body, material culture, and lived religion in his article, "The Material Culture of Lived Religions." Of particular use, he offers a set of operational definitions regarding material culture, embodiment, lived religion, aesthetics, and the material economy of the sacred.


Originally published in:
Mind and Matter: Selected Papers of Nordic Conference 2009. 
Studies in Art History, volume 41. Helsinki: Society of Art History, 2010.


PDF version

also : 

http://materialreligions.blogspot.dk/2014/09/food-for-thought-contributions-of.html

Food for Thought: The Contributions of 'Matière à Penser' to the Study of Material Culture

Jean-Pierre Warnier offers us a précis on the aims of the Matière à Penser working group. The French term -- 'Matière à Penser' -- translates into 'food for thought.' The group has developed a cutting edge approach to studying "bodily-and-material-culture" in motion by synthesizing a variety of theories regarding the body, subjectivity, and material culture.

Monday 29 September 2014

Ceylonese roadmap for world Buddhism

http://www.nation.lk/edition/fine/item/33367-the-ceylonese-roadmap-for-world-buddhism-part-i.html
http://www.nation.lk/edition/fine/item/33594-ceylonese-roadmap-for-world-buddhism.html

Ceylonese roadmap for world Buddhism

By  Ven. Dr. Mahinda Deegalle, Sunday, 21 September 2014
- See more at: http://www.nation.lk/edition/fine/item/33367-the-ceylonese-roadmap-for-world-buddhism-part-i.html#sthash.YOoGC8mp.dpuf

Buddhist Visionary Anagarika Dharmapala (httpupload.wikimedia.org)
Ceylonese roadmap for world Buddhism
Ceylonese roadmap for world Buddhism
Ceylonese roadmap for world Buddhism

Buddhist Visionary Anagarika Dharmapala

September 17 marked the 150th birth anniversary of Buddhist Visionary Anagarika Dharmapala
The young Anagarika Dharmapala (1864-1933) had barely reached thirty years when he received a prestigious invitation to address the World’s Parliament of Religions, the first of its kind in the modern world, held in the city of Chicago with grand festivities in summer 1893. At that time, colonial Ceylon was at its peak in terms of internal, domestic and local initiatives undertaken in reviving degenerated forms of Buddhist practices and institutions affected severely under the British colonial regime and Protestant Christian hegemony. On the basis of intimate and personal experiences of religious and imperialist encounters in colonial Ceylon, Dharmapala critiqued Christian missionary activities that he witnessed personally in Ceylon to the surprise of many who attended the international religious congress. In his articulations in public both in print and dialogue as explained below, Dharmapala appeared argumentative and his persistent plea to evangelical groups who gathered at the congress drew attention. The centenary celebration of the first World’s Parliament of Religions was also held in Chicago in summer 1993.
It is appropriate to reflect upon the legacy of Dharmapala after a century of growth and spread of Buddhism in Sri Lanka as well as abroad. Dharmapala’s heroic role in shaping and envisioning the spread of Theravāda Buddhism in the United Kingdom became very clear with mushrooming of a dozen of Theravāda Buddhist temples of Sri Lankan origin in the UK alone. Dharmapala’s pioneering contribution to the spread of Theravāda Buddhism in Europe and North America need to be more acknowledged and highlighted to balance out the frequent characterization of Dharmapala as a racist and hardcore nationalist in the media as well as in some academic circles. This article will examine the role of Dharmapala as a visionary Buddhist leader in light of his public international appearances in North America, England and briefly India. This study has not taken into account Dharmapala’s work in Mahayana Buddhist countries in East Asia such as Japan (Jayawardana 2002) and South and Southeast Asian countries. Special focus here is on the events of the World’s Parliament of Religions held in Chicago in 1893 and Dharmapala’s eagerness in establishing the London Buddhist Vihāra in the early part of the twentieth century.
International fame
Dharmapala became known internationally because of several social, religious and historical factors both in colonial Ceylon and India. Under the British colonial domination and governance, when Buddhism was conceived as having an inferior religious position in Ceylon, Dharmapala worked actively for the renewal and restoration of Buddhist values and its cultural heritage. In the post-Independent Sri Lanka, many Buddhists perceive that Buddhism as an institution suffered from economic, political, and religious injustices of colonial regime at the end of the nineteenth century. During the colonial period, Christian churches of Ceylon, having had financial and moral support of the colonial administration, are alleged today having used ‘unethical’ and fraudulent methods to convert both Buddhists and Hindus. Many traditional Buddhists and Hindus became Christians, at least nominally, because it was one of the most effective means of securing better education, employment opportunities and social privileges.
In this colonial historical context, Dharmapala was born to a relatively wealthy Sinhala aristocratic family in urban Colombo. This social and political environment may have played an important role in shaping the life and work of Dharmapala. In the face of adverse social, political, and religious challenges, Dharmapala was determined to implement a reactivist agenda to speed up the revival and progress of Buddhism. Dharmapala worked actively to free Buddhists from hackles of colonial powers and other contemporary obstacles. He utilized his privileged position in the Sri Lankan society and English education that he received as a member of upper class society combined with his family wealth to renew the lives of Buddhists and work for Buddhist causes.
When Dharmapala visited Buddhagaya, the site of the Buddha’s awakening; he witnessed the appalling conditions of Buddhism in India. Dharmapala was determined to restore Buddhism in its birthplace. Dharmapala’s accounts of his own austere life of spending nights in a hole of a tree at Saranath further conveys how determined was his resolution to dedicate his life for Buddhist causes. After returning from India, his major contribution for Indian Buddhism began with the establishment of Maha Bodhi Society in Colombo on May 31, 1891 to implement a restoration project of Buddhist sites in India including Buddhagaya and Saranath.
In his projects of restoration of Buddhism in Sri Lanka and India Dharmapala was not alone.  Both the Buddhist clergy headed by Venerable Hikkaduwe Sumangala (1827–1911) and the laity in urban centers of coastal areas of Ceylon supported his programs.  Both Ven. Sumangala and Ven. Gunananda (1823–1890) inspired the young Dharmapala. In all projects of Buddhist renewal, the inter-religious debate that took place in Panadura (1873) between Ven. M. Gunananda and Protestant Christian clergy of local origin marked a historical mile-stone in contested religious interactions between Buddhists and Christians in colonial Ceylon (Deegalle 2011).
Prominent Theosophists Colonel Henry Olcott (1832-1907) and Madame Helena Petrovna Blavatsky (1831-1891) supported Dharmapala’s renewal projects by encouraging him and providing guidance. These local support networks that began well before Dharmapala’s birth and international influences brought about in the local scene by Theosophists from the 1880s shaped well Dharmapala’s motives, inspirations and activism to a significant degree leading to unparalleled leadership for Buddhist causes in the twentieth century.
Outspoken
Anagarika Dharmapala became internationally known as the most effective, leading Buddhist activist in the early part of twentieth century because of two crucial factors: first, because of Dharmapala’s active involvement in the restoration efforts of the Maha Bodhi Temple for which he established the Maha Bodhi Society in 1891 which extended later to England to establish the London Buddhist Vihara; second, because of his outstanding performance at the World’s Parliament of Religions in Chicago in 1893 he was able to establish an international profile; his bold and straight forward, convincing presentations attracted many admirers from audience that resulted in travels to Harvard University and other important places in the United States.
 In evaluating the outstanding performance of Dharmapala as the emerging Sri Lankan Buddhist leader, the World’s Parliament of Religions is the most crucial event. The first World’s Parliament of Religions was held for 17 days (September 11 to 27, 1893) in the Columbus Hall of the Art Institute of Chicago. It was organized as a part of the Columbian Exposition (World’s Fair) that commemorated the 400th anniversary of the arrival of Columbus to America. It was very successful since it attracted more than 4,000 people. Participants included Buddhists, Hindus, Confucians, Zoroastrians, Muslims, Jews, Protestant Christians, Catholics, humanists and scientists. Blacks and women also actively participated in the Parliament. Among the four hundred paper presentations, women presented about 10 percent of the papers. Women’s participation in the Parliament marked a significant growth in the status of women and their role in religion in the public realm of American society at the latter part of the nineteenth century.
Dharmapala was the only Sri Lankan Theravāda Buddhist representative present at the 1893 Parliament of World Religions. Dharmapala was an important representative in the Parliament not only because he was a Buddhist but also because he was one of the few members who represented Eastern Religions. From India, there were 18 members including Swami Vivekananda. Japan had sent 17 member delegation consisted of both Buddhists and Shintoists. There were also members from Islam, and Judaism. On the whole, the majority of the participants in the Parliament were Protestant Christians. For example, Christians delivered a three-fourth of the Parliament paper presentations. The Parliament was a great opportunity for the representatives of Eastern religions to express their views to a larger international audience. In the nineteenth century, this wide representation itself was very important, since it was the first time in human history that all these diverse religious groups met on one platform on an equal basis to speak about their respective religions and also to learn about each other’s faiths.
(Ven. Dr. Mahinda Deegalle is NEH Professor of Humanities at the Department of Religion at Colgate University, New York, USA and Reader in Religions, Philosophies and Ethics at Bath Spa University, UK.)
- See more at: http://www.nation.lk/edition/fine/item/33367-the-ceylonese-roadmap-for-world-buddhism-part-i.html#sthash.YOoGC8mp.dpuf



Continued from Sep 21
In the first World’s Parliament of Religions (1893), Dharmapala presented two papers:  ‘The World’s Debt to Buddha’ (Barrows 1893: 862-880), and ‘Points of Resemblance and Difference between Buddhism and Christianity’ (Barrows 1893: 1288-1290). Dharmapala was very critical of missionary efforts in Asia, having experienced them personally in Ceylon. Boldly criticizing missionary activities, Dharmapala urged:
“You must send men full of unselfishness. They must have a spirit of self-sacrifice, a spirit of charity, [and] a spirit of tolerance. We want the lowly and meek and gentle teachings of Christ, not because we do not have them now, but we want more of them. The missionaries sent to Ceylon, China or Burma, as a rule, have not the tolerance that we need. The missionary is intolerant; he is selfish. Why do not the natives mix with him? Because he has not the tolerance and unselfishness he should have. Who are his converts? They are all men of low type. Seeing the selfishness and intolerance of the missionary not an intelligent woman/man will accept Christianity. Buddhism had its missionaries before Christianity was preached.
This assertion of an existing, thriving living Buddhist tradition with a strong yet tolerant urge to promote Buddhism among a variety of audiences, cumulatively known as a dhammaduta (messenger of dhamma) needs to be fully acknowledged in the comparative understanding of missionary zeal in world’s religions. See Deegalle (2014: 67-73) for an analysis of this missionary ethos in relation to the issue of religious conversion.
It conquered all Asia and made the Mongolians mild. But the influence of western civilization is undoing the work. It is left for you, this younger family of European nations, to change this. I warn you that if you want to establish Christianity in the East it can only be done on the principles of Christ’s love and meekness. Let the missionary study all the religions; let them be a type of meekness and lowliness and they will find a welcome in all lands.” (Barrows 1893: 1093).
In contrast to intolerance of Christian missionaries, Dharmapala emphasized Buddhist tolerance: 
“Actuated by the spirit of compassion, the disciples of Buddha have ever been in the fore-front of missionary propaganda. The whole of Asia was brought under the influence of the Buddha’s law. Never was the religion propagated by force, not a drop of blood has ever been spilt in the name of Buddha. The shrines of Sakya Muni are stainless.” (Barrows 1893: 872).
In every sense of the word, Dharmapala was argumentative and confrontational in the World’s Parliament of Religions at Chicago. He wanted to show special characteristics that were inherent in Buddhism and those which were lacking in other religious traditions. Dharmapala was one of the champions in showing to the world that Buddhist teachings are in harmony with modern scientific discoveries and that Buddhism had the ability to face modern challenges and critical issues.
In his speech ‘The World’s Debt to Buddha’, Dharmapala presented a basic outline of Buddhism relating it with science and philosophy:
“Buddhism is a scientific religion, inasmuch as it earnestly enjoins that nothing whatever be accepted on faith. Buddha has said that nothing should be believed merely because it is said. Buddhism is tantamount to a knowledge of other sciences.” (Barrows 1893: 878)
In his speech, Dharmapala maintained that Buddhism was and is an ethical system aimed at purifying human beings (Barrows 1893: 866). He also asserted the rational aspects in Buddhist teachings. From this assumption, he proceeded to attack theism. He maintained that the Buddha refused the concept of ‘creator’ by accepting ‘the doctrine of evolution’ (anicca) and the law of cause and effect. The minor gods who are mentioned in Buddhist suttas, according to him, are subject to the law of cause and effect. He thought the supreme god (Brahma) “is all love, all merciful, [and] all gentle.” He further affirmed that there was no difference between a perfect man and the supreme god (Barrows 1893: 868). Dharmapala viewed Buddhism as a “pure religion recognizing no Deity” (Barrows 1893: 878).
At the end of this Parliament both Dharmapala and Vivekananda traveled in the United States, delivering lectures on their respective religious traditions. At this time, CTS Strauss declared himself to be a Buddhist by receiving three-fold refuges (P. tisarana) and the five precepts (P. pañca sila) from Dharmapala. Strauss became perhaps the first American Buddhist converted to the tradition. From the time of this Parliament, major Buddhist centers started to appear in North America. For instance, the Japanese Buddhist Mission was started in San Francisco at this time. In 1960, the first Sri Lankan Buddhist temple in North America was established in Washington D.C.
At present, there are over a dozen of Sri Lankan Buddhist temples and thousands of other Buddhist organizations in North America. During the last three decades, the number of Buddhist centers has increased rapidly. There are cases where even a few Christian churches have been transformed into Buddhist temples in surrounding areas of Chicago. The World’s Parliament of Religions was a landmark event that enabled the growth of the discipline of the study of religions in North America. This crucial event introduced both Buddhism and Hinduism to North America. By 1893, only a very tiny minority of Americans knew even basic things of either Buddhism or Hinduism. Thus the development of the study of Eastern religions in North America can be traced to the time of the World’s Parliament of Religions. Since then, many American scholars have started to teach both Buddhism and Hinduism in American colleges and universities.
Major American research universities like Harvard, Columbia and Yale, started new programs that included teaching Sanskrit and Buddhism. During the last ten decades, the study of Buddhism as a scholarly discipline has grown at an unprecedented speed. There are many Buddhist Studies programs all over North America that study all forms of Buddhism. Many Comparative and History of Religions programs strongly emphasize the presence of Buddhist tradition in their programs.
Today, many American and European universities have designed degree programs in which undergraduates study Buddhism as a part of the degree program at least in introductory level. Each year a large number of books are published and a substantial number of PhD dissertations are completed in all areas of Buddhist Studies. The graduate programs emphasize learning Buddhism, related scriptural languages such as Pali, Sanskrit and Tibetan and even some modern languages such as Sinhala.
All these positive developments in the study of religion in general and in the study of Buddhism specifically came into being after the World’s Parliament of Religions. Dharmapala’s outstanding performance in the World’s Parliament of Religions left a significant impression on participants. His charismatic leadership placed a permanent mark in history of Buddhism in Sri Lanka, India and UK.
(Ven. Dr. Mahinda Deegalle is NEH Professor of Humanities at the Department of Religion at Colgate University, New York, USA and Reader in Religions, Philosophies and Ethics at Bath Spa University, UK.)
- See more at: http://www.nation.lk/edition/fine/item/33594-ceylonese-roadmap-for-world-buddhism.html#sthash.xlVXtpIV.dpuf
September 17 marked the 150th birth anniversary of Buddhist Visionary Anagarika Dharmapala
The young Anagarika Dharmapala (1864-1933) had barely reached thirty years when he received a prestigious invitation to address the World’s Parliament of Religions, the first of its kind in the modern world, held in the city of Chicago with grand festivities in summer 1893. At that time, colonial Ceylon was at its peak in terms of internal, domestic and local initiatives undertaken in reviving degenerated forms of Buddhist practices and institutions affected severely under the British colonial regime and Protestant Christian hegemony. On the basis of intimate and personal experiences of religious and imperialist encounters in colonial Ceylon, Dharmapala critiqued Christian missionary activities that he witnessed personally in Ceylon to the surprise of many who attended the international religious congress. In his articulations in public both in print and dialogue as explained below, Dharmapala appeared argumentative and his persistent plea to evangelical groups who gathered at the congress drew attention. The centenary celebration of the first World’s Parliament of Religions was also held in Chicago in summer 1993.
It is appropriate to reflect upon the legacy of Dharmapala after a century of growth and spread of Buddhism in Sri Lanka as well as abroad. Dharmapala’s heroic role in shaping and envisioning the spread of Theravāda Buddhism in the United Kingdom became very clear with mushrooming of a dozen of Theravāda Buddhist temples of Sri Lankan origin in the UK alone. Dharmapala’s pioneering contribution to the spread of Theravāda Buddhism in Europe and North America need to be more acknowledged and highlighted to balance out the frequent characterization of Dharmapala as a racist and hardcore nationalist in the media as well as in some academic circles. This article will examine the role of Dharmapala as a visionary Buddhist leader in light of his public international appearances in North America, England and briefly India. This study has not taken into account Dharmapala’s work in Mahayana Buddhist countries in East Asia such as Japan (Jayawardana 2002) and South and Southeast Asian countries. Special focus here is on the events of the World’s Parliament of Religions held in Chicago in 1893 and Dharmapala’s eagerness in establishing the London Buddhist Vihāra in the early part of the twentieth century.
International fame
Dharmapala became known internationally because of several social, religious and historical factors both in colonial Ceylon and India. Under the British colonial domination and governance, when Buddhism was conceived as having an inferior religious position in Ceylon, Dharmapala worked actively for the renewal and restoration of Buddhist values and its cultural heritage. In the post-Independent Sri Lanka, many Buddhists perceive that Buddhism as an institution suffered from economic, political, and religious injustices of colonial regime at the end of the nineteenth century. During the colonial period, Christian churches of Ceylon, having had financial and moral support of the colonial administration, are alleged today having used ‘unethical’ and fraudulent methods to convert both Buddhists and Hindus. Many traditional Buddhists and Hindus became Christians, at least nominally, because it was one of the most effective means of securing better education, employment opportunities and social privileges.
In this colonial historical context, Dharmapala was born to a relatively wealthy Sinhala aristocratic family in urban Colombo. This social and political environment may have played an important role in shaping the life and work of Dharmapala. In the face of adverse social, political, and religious challenges, Dharmapala was determined to implement a reactivist agenda to speed up the revival and progress of Buddhism. Dharmapala worked actively to free Buddhists from hackles of colonial powers and other contemporary obstacles. He utilized his privileged position in the Sri Lankan society and English education that he received as a member of upper class society combined with his family wealth to renew the lives of Buddhists and work for Buddhist causes.
When Dharmapala visited Buddhagaya, the site of the Buddha’s awakening; he witnessed the appalling conditions of Buddhism in India. Dharmapala was determined to restore Buddhism in its birthplace. Dharmapala’s accounts of his own austere life of spending nights in a hole of a tree at Saranath further conveys how determined was his resolution to dedicate his life for Buddhist causes. After returning from India, his major contribution for Indian Buddhism began with the establishment of Maha Bodhi Society in Colombo on May 31, 1891 to implement a restoration project of Buddhist sites in India including Buddhagaya and Saranath.
In his projects of restoration of Buddhism in Sri Lanka and India Dharmapala was not alone.  Both the Buddhist clergy headed by Venerable Hikkaduwe Sumangala (1827–1911) and the laity in urban centers of coastal areas of Ceylon supported his programs.  Both Ven. Sumangala and Ven. Gunananda (1823–1890) inspired the young Dharmapala. In all projects of Buddhist renewal, the inter-religious debate that took place in Panadura (1873) between Ven. M. Gunananda and Protestant Christian clergy of local origin marked a historical mile-stone in contested religious interactions between Buddhists and Christians in colonial Ceylon (Deegalle 2011).
Prominent Theosophists Colonel Henry Olcott (1832-1907) and Madame Helena Petrovna Blavatsky (1831-1891) supported Dharmapala’s renewal projects by encouraging him and providing guidance. These local support networks that began well before Dharmapala’s birth and international influences brought about in the local scene by Theosophists from the 1880s shaped well Dharmapala’s motives, inspirations and activism to a significant degree leading to unparalleled leadership for Buddhist causes in the twentieth century.
Outspoken
Anagarika Dharmapala became internationally known as the most effective, leading Buddhist activist in the early part of twentieth century because of two crucial factors: first, because of Dharmapala’s active involvement in the restoration efforts of the Maha Bodhi Temple for which he established the Maha Bodhi Society in 1891 which extended later to England to establish the London Buddhist Vihara; second, because of his outstanding performance at the World’s Parliament of Religions in Chicago in 1893 he was able to establish an international profile; his bold and straight forward, convincing presentations attracted many admirers from audience that resulted in travels to Harvard University and other important places in the United States.
 In evaluating the outstanding performance of Dharmapala as the emerging Sri Lankan Buddhist leader, the World’s Parliament of Religions is the most crucial event. The first World’s Parliament of Religions was held for 17 days (September 11 to 27, 1893) in the Columbus Hall of the Art Institute of Chicago. It was organized as a part of the Columbian Exposition (World’s Fair) that commemorated the 400th anniversary of the arrival of Columbus to America. It was very successful since it attracted more than 4,000 people. Participants included Buddhists, Hindus, Confucians, Zoroastrians, Muslims, Jews, Protestant Christians, Catholics, humanists and scientists. Blacks and women also actively participated in the Parliament. Among the four hundred paper presentations, women presented about 10 percent of the papers. Women’s participation in the Parliament marked a significant growth in the status of women and their role in religion in the public realm of American society at the latter part of the nineteenth century.
Dharmapala was the only Sri Lankan Theravāda Buddhist representative present at the 1893 Parliament of World Religions. Dharmapala was an important representative in the Parliament not only because he was a Buddhist but also because he was one of the few members who represented Eastern Religions. From India, there were 18 members including Swami Vivekananda. Japan had sent 17 member delegation consisted of both Buddhists and Shintoists. There were also members from Islam, and Judaism. On the whole, the majority of the participants in the Parliament were Protestant Christians. For example, Christians delivered a three-fourth of the Parliament paper presentations. The Parliament was a great opportunity for the representatives of Eastern religions to express their views to a larger international audience. In the nineteenth century, this wide representation itself was very important, since it was the first time in human history that all these diverse religious groups met on one platform on an equal basis to speak about their respective religions and also to learn about each other’s faiths.
(Ven. Dr. Mahinda Deegalle is NEH Professor of Humanities at the Department of Religion at Colgate University, New York, USA and Reader in Religions, Philosophies and Ethics at Bath Spa University, UK.)
- See more at: http://www.nation.lk/edition/fine/item/33367-the-ceylonese-roadmap-for-world-buddhism-part-i.html#sthash.YOoGC8mp.dpuf

Buddhist Visionary Anagarika Dharmapala (httpupload.wikimedia.org) - See more at: http://www.nation.lk/edition/fine/item/33367-the-ceylonese-roadmap-for-world-buddhism-part-i.html#sthash.YOoGC8mp.dpuf

Friday 26 September 2014

Sutras and Canons, Barbara O'Brien, your Guide to Buddhism



From Barbara O'Brien, your Guide to Buddhism
One of the most challenging parts of learning about Buddhism is making sense of the riotous diversity of Buddhist scripture. This week's issue provides an overview of Buddhist canons.
The Chinese Canon
 The Chinese Canon is a vast treasury of Mahayana Buddhist sutras, commentaries, and lots of other stuff.
Search Related Topics:  sutra  china  mahayana
The Tibetan Canon
 The Tibetan Buddhist scriptural canon is in two parts, called the Kangyur and the Tengyur. Here is a basic introduction.
Search Related Topics:  sutras  tibetan buddhism  vinaya
The Pali Canon
The Pali Canon preserves some of the earliest scriptures of Buddhism .
Search Related Topics:  tripitaka  sutra  buddhist councils
Chinese Mahayana Sutras
 There are myriad Mahayana sutras associated with the so-called Chinese Canon of Mahayana Buddhist scripture. Here is an introduction to the Chinese Mahayana sutras.
Search Related Topics:  sutra  mahayana  buddhism history






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Thursday 25 September 2014

Core Buddhist Teachings, Mindah-Lee Kumar


 https://www.youtube.com/watch?v=ByNBPzybEpo&list=PLc5LiADIkEpW2aI0dh_L2ebX4SBPU1WO5

Core Buddhist Teachings, Mindah-Lee Kumar



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    Copyright Notice – if you wish to reproduce any of the Buddha’s quotes used in this video, please be aware of the following copyright notices from the Access to Insight website:

    ©1998 Thanissaro Bhikkhu. The text of this page ("Gaddula Sutta: The Leash (2)", by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visithttp://creativecommons.org/licenses/b.... Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November 2013.
    How to cite this document (a suggested style): "Gaddula Sutta: The Leash (2)" (SN 22.100), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013,http://www.accesstoinsight.org/tipita....

    ©1997 Thanissaro Bhikkhu. The text of this page ("Bahuna Sutta: To Bahuna", by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visithttp://creativecommons.org/licenses/b.... Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November 2013.
    How to cite this document (a suggested style): "Bahuna Sutta: To Bahuna" (AN 10.81), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013,http://www.accesstoinsight.org/tipita....


    ©2002 Thanissaro Bhikkhu. The text of this page ("‘When you know for yourselves...’: The Authenticity of the Pali Suttas", by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit http://creativecommons.org/licenses/b.... Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the author. Last revised for Access to Insight on 23 April 2012. How to cite this document (a suggested style): "‘When you know for yourselves...’: The Authenticity of the Pali Suttas", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 23 April 2012,http://www.accesstoinsight.org/lib/au....

    Wednesday 24 September 2014

    Buddhadharma: No Shortcut to Awakening

    http://www.thebuddhadharma.com/web-archive/2014/8/12/no-shortcut-to-awakening.html?printerFriendly=true

    No Shortcut to Awakening

    Tuesday, August 12, 2014 at 1:41PM    Editor in Fall 2014
     
    Excerpted from the Fall 2014 issue of Buddhadharma: The Practitioner's Quarterly, available on newsstands and by subscription.

    Ross Bolleter guides us through the Cycle of Merit, the ancient Chan master Dongshan’s map showing us the way to enlightenment and back to where we are.

    Ross Bolleter Roshi is a teacher in the Diamond sangha tradition and a dharma successor of Robert Aitken and John Tarrant. He is the senior teacher of Zen Group of Western Australia in Perth. This teaching is adapted from The Five Ranks of Dongshan, published by Wisdom Publications, 2014.
    Article originally appeared on Buddhadharma (http://www.thebuddhadharma.com/).
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