Buddhist Rituals of Death and Rebirth: Contemporary Sri - download pdf or read online
By Rita Langer
In Buddhist suggestion and perform, demise has regularly been a principal proposal. This ebook 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 dying and rebirth and investigates their historic origins, studying social problems with the connection among clergymen and lay humans during this context. This point is of specific curiosity as dying rituals are the single existence cycle ritual within which Theravada Buddhist priests 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 passed through huge alterations over the centuries, it turns into glaring that the underlying practices have mostly remained strong.
The first accomplished examine of demise rituals in Theravada Buddhist perform, this is often an enormous contribution to the fields of Buddhist experiences, indology, anthropology and spiritual studies.
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Extra info for Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan practice and its origins
PadCpeyya| deti) which occurred at the beginning of the Sa]gcti Sutta is here inserted between the actual resolve and the affirmation. Furthermore, we find an interesting variation in gandhabba set 3, where it is said that someone who wants to be reborn amongst the gods who live off scented roots has to give scented roots, which is reminiscent of mimetic magic. One gets the impression that in these last 38 BROC01 11/06/2007 03:42PM Page 39 DEATH AND DYING cases the act of generosity is motivated by the ambition to be reborn in a certain form of existence.
They are usually angry with a member of their family, and follow the person around, making their presence felt. Wirz (1941, 202) distiguishes between three types of prBtas according to their dwelling place and behaviour: the ñati-prBteo (ñati, ‘relative’) cannot let go of their loved ones; the maXa-prBteo (maXa, ‘dead’) have as prefered dwelling places cemeteries and crossroads; the gevala-prBteo (geval, ‘houses’) are ghosts who cannot bring themselves to leave their previous homes. Wirz (1941, 202) not only provides detailed descriptions but also drawings of male, female, and infant prBtas.
Relevant here is a fourfold classification of kamma according to what will take precedence in ripening and bearing fruit. The four varieties are ‘weighty’ (garuka), ‘proximate’ (Asanna), ‘habitual’ (bahula, AciWWa), ‘performed’ (kaVattA). This list is explicitly understood as primarily relevant to the time of death. In other words, it is intended to answer the question: at the time of death, which of the many kammas a being has performed during his or her lifetime is going to bear fruit and condition rebirth?
Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan practice and its origins by Rita Langer