Buddhist Rituals of Death and Rebirth: Contemporary Sri by Rita Langer

By Rita Langer

In Buddhist concept and perform, dying has continually been a vital inspiration. This publication presents a cautious and thorough research of the rituals and social customs surrounding loss of life within the Theravada culture of Sri Lanka.

Rita Langer describes the rituals of demise and rebirth and investigates their old origins, studying social problems with the connection among clergymen and lay humans during this context. This point is of specific curiosity as demise rituals are the one existence cycle ritual during which Theravada Buddhist clergymen are actively concerned. Drawing on early Vedic sutras and Pali texts in addition to archaeological and epigraphical fabric, Buddhist Rituals of loss of life and Rebirth establishes that Sri Lankan rituals are deeply rooted of their pre-Buddhist, Vedic precursors. when ideals and doctrines have gone through massive alterations over the centuries, it turns into obtrusive that the underlying practices have mostly remained solid.

The first complete learn of loss of life rituals in Theravada Buddhist perform, this is often a huge contribution to the fields of Buddhist experiences, indology, anthropology and spiritual studies.

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In the absence of this, that which has been done repeatedly and habitually will play the key role. Failing that, any repeated act can take centre-stage at the time of death. ) comes in the way, and provided the dying person responds by turning his mind to the pirit, this could actually make a difference with regard to the next rebirth. The chanting of pirit, of course, can only create conditions conducive to a ‘positive’ dying thought, which in itself qualifies as kamma (under the category of Asanna).

5 might still have the connotation of ritually positive and meritorious deeds. 5 are far from being unambiguous, and karman could equally be interpreted as ritual or as retributive action. G. ’ The passage Flood refers to is: Yajñavalkya replied: ‘My friend, we cannot talk about this in public. ’ So they left and talked about it. And what did they talk about? They talked about nothing but action. And what did they praise? They praised nothing but action. ) agrees that what is presented here is indeed the doctrine of ethicised karman.

To facilitate the task of comparing the above mentioned suttas, the different stages that were identified for the Sa]gcti Sutta will serve as a guideline: (a) The conditio sine qua non for ‘rebirth according to one’s wish’ in the Sa]gcti Sutta is generosity (the standard list of items to be offered to ascetics are enumerated: anna, pAna, . . seyyAvasathapadCpeyya) and rebirth in the desired existence is presented as a pay off (so ya| deti ta| paccAsCsati). In M I 289ff. 91 At S IV 302–304, various tree deities try to persuade the householder (gahapati ) Citta to make a resolution to become a Cakkavattin (Universal Monarch).

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