By George D. Bond
This publication represents a learn of culture and interpretation, the dialectical method during which religions dwell. ordinarily, reports of the method of culture and interpretation concentrate on the texts of a faith which show how succeeding generations bought, reinterpreted, and transmitted the normal background. the method of culture and interpretation isn't constrained to texts, notwithstanding; in dwelling religions it interfaces with the current context. hence, this examine of culture and interpretation examines the ways in which Theravada Buddhists have reinterpreted their historic culture so that it will revive and re-present it within the glossy context.
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Extra resources for The Buddhist Revival in Sri Lanka: Religious Tradition, Reinterpretation and Response
Trenckner (Pali Text Society, 1888), 1: 33. 73. Dumont, "World Renunciation," 276. 74. Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism (Cam bridge: Cambridge University Press, 1982), 12. 75. Buddhaghosa, Visuddhimaggt1, ed. C. A. F. Rhys Davids (London: Pall Text Society, 1975). 44 The Buddhist Revival in Sri Lanka 76. 77. 78. 79. 80. 81. 82. 83. The Visuddhimagga's outline of the path has seven stages, but it sees these as fall� ing under the more basic framework of the threefold training.
2. The Buddha Jayanti period. An approach that followed Protestant Buddhism, beginning in the 1940s with the independence move ment and culminating in the celebrations surrounding the 2,500th anniversary of Buddhism in 1956. This response marked a shift toward traditionalism or neotraditionalism accompanied by a new alliance between Buddhism and politics. The actors in this scene of the revival included not only the AngliCized new elite but also the old elite, especially the monastic leadership of the Siyam Nikaya of the Sangha who sought to restore Buddhism to its "rightful" place.
It has in various ways taught that the layman has both the opportunity and the responsibility for his own liberation. A standard theme in reformist movements, this universalism also implies an opposition to hierarchicalism and clericalism. In contrast to the traditional Bud dhist idea that great sanctity is exceptional, and that if it exists at all it is the province of the ordained clergy, the reformers have held that laypersons have at least as good, or perhaps better, chances to attain the goal in this life.