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Journal articles on the topic 'Buddhist etiquette in literature'

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Published: 4 June 2021
Last updated: 15 February 2022

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1

TU, Ming-Te. "禮的「俗化」與「宗教化」--以現代中國的婚禮與喪禮為例 台灣 高雄師範大學 杜明德/“Secularization” and “Religion” of Ceremony––Modern Chinese Wedding and Funeral". Asian Studies, № 2 (25 вересня 2012): 99–108. http://dx.doi.org/10.4312/as.2012.-16.2.99-108.

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摘要中國號為「禮義之邦」，「禮」對於中國人、家族、歷史、文化、政治發展等各方面都有深遠的影響。在傳統中國，「禮」的內涵包括貴族的飲食、婚姻、喪葬、祭祀等；而其傳播的型態，則主要透過儒家三《禮》經典及儒者講授，屬於貴族之學。但「禮」做為一般人民生活的規範準則，很早就出現「俗化」的現象，此在近現代中國人的婚禮儀式中甚為明顯。從另一個角度而言，「禮」的起源，與宗教相關；而宗教理論也可以彌補「禮」在形上思想的不足，因此，「禮」也可能出現「宗教化」的現象，此在近現代中國人的喪葬儀式中亦甚為明顯。本文將針對這兩個現象加以探討。關鍵字：禮、婚禮、喪禮、俗化、宗教化Although “etiquette” is the essence of traditional culture in China, due to the development of modern society, its perspective should include the requirement of human sympathy, transformation of objects, and the role or duty associated with one’s title so that an appropriate manner can be well maintained. The times have changed and if the traditional etiquette cannot follow the steps of civilization, it will be eliminated. Contemporary Chinese weddings have become popularized and funerals religionized; however, they cannot completely meet the expectations of the Confucianists, but rather follow the development of etiquette, while conforming to the principles underlying the legislation and implementation of the rules of etiquette. Furthermore, integration can be found in the phenomenon of popularized weddings and religionized funerals, fully making it obvious that religious behavior has combined with the local wedding ceremonies. Because of the influence of Taoism and Buddhism, local folklore characteristics can be seen in funeral rites. As a result, if the connotations of the etiquette are maintained, whether it is a popularized or religionized ceremony, such etiquette can still be accepted by the society.
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2

France, Peter, and Alain Montandon. "Etiquette et politesse." Modern Language Review 90, no. 1 (1995): 174. http://dx.doi.org/10.2307/3733301.

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Rahimieh, Nasrin, and Taghi Modarressi. "The Pilgrim's Rules of Etiquette." World Literature Today 64, no. 2 (1990): 356. http://dx.doi.org/10.2307/40146587.

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4

Walker, Stephen C. "Buddhist Literature as Philosophy, Buddhist Philosophy as Literature, edited by Rafal K. Stepien." Buddhist Studies Review 38, no. 1 (2021): 105–8. http://dx.doi.org/10.1558/bsrv.43220.

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5

OKADA, Mamiko. "Ecoparadigm in Buddhist Narrative Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 1 (1998): 285–81. http://dx.doi.org/10.4259/ibk.47.285.

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6

Won, Hae-Young. "Buddhist literature and Personality education." Korea Journal of Buddhist Professors 24, no. 1 (2018): 56–74. http://dx.doi.org/10.34281/kabp.24.1.4.

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Evenson, Brian. "The Intricacies of Post-Shooting Etiquette." Chicago Review 46, no. 1 (2000): 126. http://dx.doi.org/10.2307/25304469.

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Yahil Zaban. "“Folded White Napkins”: The Etiquette Discourse in Haskalah Literature." Prooftexts 35, no. 2-3 (2015): 291. http://dx.doi.org/10.2979/prooftexts.35.2-3.07.

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Ziyatkhan Abdullayeva, Narmina. "Basic condition of speech etiquette." SCIENTIFIC WORK 61, no. 12 (2020): 148–51. http://dx.doi.org/10.36719/2663-4619/61/148-151.

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Speech etiquette defines human behavior in thefamily, in the collective, in the publik places. Speech etiquette helps to bild strong family and friendchip ties a person to grow as a person and a professional in society. Proper use to them depends on the cultural level of the person. Speech labels have their own national quality. They are a set rules how people relate to one another of morality regarding. Each nation systematically regulates its own rules of speech behavior. Every civilzed person follows them in the process of communication. The personal culture of the teacher`s behavior has always played on important role in relation to the teacher-student. Key words: ethiks, speech, language, speech culture, literature language
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YAMASAKI, Kazuho. "Buddhist Avadana Literature in Medieval India:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 3 (2014): 1179–84. http://dx.doi.org/10.4259/ibk.62.3_1179.

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FUKUHARA, Ryuzen. "On Urna-kesa in Buddhist Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 40, no. 1 (1991): 1–11. http://dx.doi.org/10.4259/ibk.40.1.

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UCHIDA, Midori. "On Suicide in Pāli Buddhist Literature:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 2 (2017): 801–798. http://dx.doi.org/10.4259/ibk.65.2_801.

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임전인(Ren Chuanyin). "A Study of Master Fa Ding’ Buddhist Literature Including a Comparison with Chinese Contemporary Buddhist Literature." Journal of Study on Language and Culture of Korea and China ll, no. 40 (2016): 269–87. http://dx.doi.org/10.16874/jslckc.2016..40.011.

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14

Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature." Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no. 2 (2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.

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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis.
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Grünhagen, Céline. "The female body in early Buddhist literature." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 100–114. http://dx.doi.org/10.30674/scripta.67383.

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In this paper the author presents Theravāda Buddhist perceptions of the female body and their impact on sexuality, gender equality and salvation. In doing so the author draws on a selection of texts from the Buddhist canonical literature, which are relevant to the Theravāda tradition. Early Buddhist literature reflects an understanding of the female body as being more closely connected to the material world and the cycle of reincarnation, due to its biological qualities. This has a severe impact on the woman’s status and her chances of attaining enlightenment. Considering the early teaching of individuals possessing equal capacities to attain liberation, no matter what sex or social background, Buddhism as it developed over time failed to translate the equality of the sexes into a social reality. In fact, the perception of a distinct female ‘nature’ which was deemed a hindrance could not easily be erased from the collective consciousness. It is, however, important to note that Buddhist countries are subject to diverse influences that affect attitudes towards the female body, sexuality and the status of women—thus one has to be very careful with generalizations regarding norms and practices. Over time the negative attitudes and restrictions have been questioned; social changes have given way to new interpretations and perspectives. Pondering religious and cultural implications of the Buddhist attitude towards the body and its sex while also considering, for example, modern Mahayana Buddhist interpretations—especially by Western Buddhists and Buddhist Feminists—can lead to an acknowledgement of its potential of interpreting anattā, selflessness and an equality of capacity to practice Dhamma in favour of a general sex and gender equality.
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FUJITA, Masahiro. "Buddhist Biographical Literature and the Mahayana Sutras." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 26–31. http://dx.doi.org/10.4259/ibk.39.26.

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17

Yu-Chun Wang. "Word Segmentation for Classical Chinese Buddhist Literature." Journal of the Japanese Association for Digital Humanities 5, no. 2 (2020): 154–72. http://dx.doi.org/10.17928/jjadh.5.2_154.

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Sim Kyung-Ho. "A Study on Anpyeong-Daegun’s Buddhist Literature." Korean Cultural Studies ll, no. 68 (2015): 357–88. http://dx.doi.org/10.17948/kcs.2015..68.357.

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19

Rogovets, Anastasia S. "“What is Your Good Name?”: on Translating Multicultural Literature." Polylinguality and Transcultural Practices 16, no. 3 (2019): 406–14. http://dx.doi.org/10.22363/2618-897x-2019-16-3-406-414.

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The article discusses distinguishing features of speech etiquette in Indian English and certain aspects of its translation into Russian. The relevance of this research topic is determined by the current spread of English as an international language and by the emergence of the World Englishes paradigm. In India there are a lot of cultural conventions that do not have English equivalents and, thus, cannot be expressed adequatelyby means of the English language. As a result of the language contact, Indian English has got an impact on its linguistic setting from Hindi and other regional languages. This linguistic transfer from Indian languages can be seen at various levels, including the use of politeness formulas. In this article the focus is made on the politeness formula “What is your good name?”, which is a polite way of asking someone’s name. This etiquette question is one of the most common Indian English politeness patterns, generalized all over India. The article analyzes the etymology of this expression and explains why it is frequently encountered in the speech of Indian English users, as well as to show the important role of such an analysis in overcoming translation difficulties.
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20

Baldanmaksarova, Elizaveta E. "The Early Stage of Buryat-Mongol Literature." Studia Litterarum 6, no. 1 (2021): 320–37. http://dx.doi.org/10.22455/2500-4247-2021-6-1-320-337.

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The article examines the genesis of Buryat literature, which is key to the modern literary studies of Buryatia. Its aim is to recreate the history of Buryat literature and place it in the cultural and philosophical context of the history of Mongolian ethnos. It is well known that the genesis of Buryat literature owes to the literary work as well as to the theoretical and literary research of the first Buryat scholars and writers from among the Buddhist clergy. The search, introduction, and study of literary works written by Buryat authors in the 18 th — early 20 th centuries is one of the relevant research tasks that opens new perspectives for modern Buryat literary criticism and for humanities in general. The emergence and development of Buryat literature is closely connected with the spread of Buddhist culture, the Buddhist vision of the world, therefore it should be studied in the context of Buddhist aesthetic thought. The article pays special attention to the literary history of Mongolians that, since the 13 th century, has been developing in the context of multilateral literary ties and contacts. It examines the following typical genres: travelogue, hagiographic, hymn poetry, subhashita, and poem.
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Pang, Rachel H. "Literature, Innovation, and Buddhist Philosophy: Shabkar’s Nine Emanated Scriptures." Numen 64, no. 4 (2017): 371–93. http://dx.doi.org/10.1163/15685276-12341471.

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This article is about the Tibetan Buddhist poet-saint Shabkar Tsokdruk Rangdrol’s (1781–1851) nine “emanated scriptures” (Tibetan,sprul pa’i glegs bam). Described by Shabkar as being “unprecedented,” the “emanated scripture” is the single largest genre represented in hisCollected Works. In this article, I examine the significance of the emanated scripture using a literary perspective that remains cognizant of the texts’ original religio-cultural background. After considering the Buddhist philosophical context in which Shabkar understood his nine emanated scriptures, I demonstrate how an analysis of simile, intertextuality, textual structure, and style: (1) illuminates facets of the texts that may have otherwise remained unnoticed in traditional Buddhist contexts, (2) modifies the prevalent notion in Buddhist and Tibetan studies that traditional Tibetan society did not value newness, and (3) represents an important step towards understanding Shabkar’s written legacy and the relationship between religion and literature in comparative religious contexts.
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22

Teive, Hélio A. G., Carlos Henrique F. Camargo, Olivier Walusinski, and Andrew J. Lees. "Charcot: Buddhist Leanings?" European Neurology 84, no. 2 (2021): 135–38. http://dx.doi.org/10.1159/000514430.

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Jean-Martin Charcot, considered the father of modern neurology, had a complex personality featuring well-defined characteristics of introversion, competitiveness, irony, and skepticism. While biographers have described him as Republican, anticlerical, and agnostic, the literature also presents evidence that he came to admire Buddhism toward the end of his life; Charcot’s involvement with numerous patients suffering from incurable and insidious neurological diseases may have contributed to this change in attitude.
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Richard B. Pilgrim. "The Buddhist Mandala." Literature and Medicine 8, no. 1 (1989): 36–41. http://dx.doi.org/10.1353/lm.2011.0122.

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24

Foster‐Dixon, Gwendolyn. "Troping the body: Etiquette texts and performance." Text and Performance Quarterly 13, no. 1 (1993): 79–96. http://dx.doi.org/10.1080/10462939309366033.

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25

Nešković, Marta. "Odnos države i budističke zajednice u savremenoj Kini: kritički pregled odabrane literature." Issues in Ethnology and Anthropology 12, no. 3 (2017): 905. http://dx.doi.org/10.21301/eap.v12i3.11.

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The paper treats the challenges and transformations of the Buddhist community in China on its way to the present state, both in national and international terms. The research focuses upon the dynamics of the relationship between the state and religion in China – from the demise of the empire to the present, with special emphasis upon the period of the People’s Republic of China. This review of the relevant literature concentrates upon the anthropological paradigms treating the relationship between state and religion, as well as upon state, political and religious institutions – national, provincial, municipal. Two concrete examples are presented of the renowned Buddhist monasteries – Nanputuo and Shaolin. Special attention is paid to the Buddhist Association of China and its role in the negotiation between the state and party organizations and Buddhist monasteries.
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Xiuyuan, Dong. "The Presence of Buddhist Thought in Kalām Literature." Philosophy East and West 68, no. 3 (2018): 944–73. http://dx.doi.org/10.1353/pew.2018.0080.

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Darr, Terry. "Book Review: Etiquette and Taboos Around the World." Reference & User Services Quarterly 58, no. 2 (2019): 127. http://dx.doi.org/10.5860/rusq.58.2.6946.

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“Etiquette is a code of behavior that defines expected, conventional social behavior according to contemporary norms within certain cultures, classes, and groups of people” (xi). This sentence describes the content of this one volume reference book, covering countries in North, Central, and South America, Europe, Asia, the Middle East and Oceania on this topic. The information presented in this book is appropriate for the research needs of high school and early college students. There are no other similar books available, so this fills a gap in the literature.
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Mooney, T. Brian, and Damini Roy. "Politeness and Pietas as Annexed to the Virtue of Justice." Dialogue and Universalism 30, no. 1 (2020): 37–56. http://dx.doi.org/10.5840/du20203013.

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“Politeness” appears to be connected to a quite disparate set of related concepts, including but not limited to, “manners,” “etiquette,” “agreeableness,” “respect” and even “piety.” While in the East politeness considered as an important social virtue is present (and even central) in the theoretical and practical expressions of the Confucian, Taoist and Buddhist traditions, (indeed politeness has been viewed in these traditions as central to proper education) it has not featured prominently in philosophical discussion in the West. American presidents Thomas Jefferson, Benjamin Franklin and George Washington all devoted discussion to politeness within the broader ambit of manners and etiquette, as too did Erasmus, Edmund Burke and Ralph Waldo Emerson but on the whole sustained philosophical engagement with the topic has been lacking in the West. The richest source for philosophical investigation is perhaps afforded by the centrality of the concept of respect in Immanuel Kant.However in this paper we will instead draw on the writings of Aristotle and Thomas Aquinas to defend the centrality of “politeness” as an important and valuable moral virtue. Starting with an analysis of the broader Aristotelian arguments on the virtues associated with “agreeableness,” namely, friendliness, truthfulness and wit I will argue that “politeness” should be thought of as an important moral virtue attached to social intercourse (and by extension the vice of impoliteness). I then move to identify an even broader and more important account of politeness, drawing on the work of Aquinas, as intimately connected to the notion of pietas (piety) as a fundamental part of the virtue of justice.
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Hoffman, F. J. "Buddhist Belief ‘In’." Religious Studies 21, no. 3 (1985): 381–87. http://dx.doi.org/10.1017/s0034412500017467.

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Recent articles in Religious Studies have underscored the questions of whether Buddhism presents any empirical doctrines, and whether, if it does, such doctrines are false or vacuous. In what follows I want to sketch an interpretation of Buddhism according to which it does not offer doctrines which are empirically false, on the one hand, or trivially true on the other. In doing so I take my cue from an earlier, and by now classic, paper by H. H. Price. For the exposition of Buddhism I take the Pali Nikāyas, the single most significant collection of texts in the Buddhist tradition. The particular doctrine which is the focus of discussion here is the kammavāda (Pali) or ‘karma view’ of early Indian Buddhism, for it is the focus of much of the recent literature cited above and a doctrine which some have thought amenable to statement in empirical terms.
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Trahutami, Sri Wahyu Istana. "SADOU : REPRESENTASI KERAMAHTAMAHAN ASIA TIMUR." KIRYOKU 2, no. 3 (2018): 34. http://dx.doi.org/10.14710/kiryoku.v2i3.34-40.

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(Title: Sadou: Representation Of East Asia Hospitality) Sadou is a Japanese traditional etiquette of preparing and drinking tea and was originally developed from China. Sadou brought to Japan by Buddhist monk from China. Although the main purpose is to enjoy tea however the manner, performance, tea equipment, tea room, and the decoration of the tea room are also important and performed as part of the composite arts. Ichi go ichi e is a concept connected to the way of tea (sadou) is expresses the ideal of the way of tea. The phrase means ‘one time one meeting’ or ‘one encounter one opportunity’. In sadou we should respect the host and the others in the tea room and honor the moment as if it were a once in a lifetime gathering. That is we should cherish every meeting for it will never happen again. ichi go ichi e is the reminder that each tea ceremony is unique even though the elements are familiar.
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Handy, Christopher. "Supercilious monk at Kiṭāgiri". Journal of Historical Pragmatics 20, № 2 (2019): 244–62. http://dx.doi.org/10.1075/jhp.00031.han.

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Abstract This paper focuses on the concepts of etiquette and politeness within a genre of Buddhist texts known as “vinaya”, or monastic law. These texts were created for the purpose of regulating behavior within the monastic institution. While they are often described by the tradition as a set of ethical principles, the content of monastic law codes also includes many things that would be better categorized as examples of normative protocol, encompassing mundane, everyday social situations that promote harmony between the monastic institution and its economic patrons. I argue here that a distinct concept of politeness can be gleaned from the narratives in these texts, despite the lack of such a category in the tradition’s own account of itself. To illustrate this point, I analyze several stories concerned with the proper deportment of monastics, demonstrating that the standards for monastic behavior were sometimes at odds with the expectations of the lay communities that supported them.
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32

Zhang, Fan. "Chinese-Buddhist Encounter." Asian Studies 7, no. 2 (2019): 87–111. http://dx.doi.org/10.4312/as.2019.7.2.87-111.

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The standard pictorial formula of Fuxi and Nüwa, a pair of indigenous Chinese deities, started to absorb new motifs from Buddhist art during the early medieval period when Buddhism became more prominent in China. In this paper, I focus on the juxtaposition of Fuxi-Nüwa and cintamani, a magic Buddhist jewel, depicted on the ceiling of the corridor in the tomb of Lady Poduoluo, Pingcheng, Shanxi (435 CE). Through a detailed visual analysis, I explain the multiple meanings embedded in the combination of the Chinese mythological figures with the Buddhist symbol in the funerary space, thus challenging the previous studies that understand cintamani only as a substitute for the sun and moon. This paper furthers the discussion on the hybrid image by investigating the mural painting on the ceiling of Mogao Cave 285 in Dunhuang. Despite their different spatial and temporal contexts, both the tomb of Lady Poduoluo and Mogao Cave 285 present a similar pictorial formula, featuring the hybridization of cintamani and the Fuxi-Nuwa pair. This phenomenon invites us to explore the transmission of such motifs. I, therefore, situate the production of the syncretic scheme of Fuxi-Nüwa with cintamani within a broader historical context and examine the artistic exchange between Pingcheng and Dunhuang by tracing the movements of images, artisans, and patrons in early medieval China.
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Kim, Jong Jin. "The Topography and Methodologies of the Studies of Buddhist Literature as Literature." Journal of Korean Association for Buddhist Studies 77 (February 28, 2016): 21–49. http://dx.doi.org/10.22255/jkabs.77.01.

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Li, Shenghai. "Between Love, Renunciation, and Compassionate Heroism: Reading Sanskrit Buddhist Literature through the Prism of Disgust." Religions 11, no. 9 (2020): 471. http://dx.doi.org/10.3390/rel11090471.

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Disgust occupies a particular space in Buddhism where repulsive aspects of the human body are visualized and reflected upon in contemplative practices. The Indian tradition of aesthetics also recognizes disgust as one of the basic human emotions that can be transformed into an aestheticized form, which is experienced when one enjoys drama and poetry. Buddhist literature offers a particularly fertile ground for both religious and literary ideas to manifest, unravel, and entangle in a narrative setting. It is in this context that we find elements of disgust being incorporated into two types of Buddhist narrative: (1) discouragement with worldly objects and renunciation, and (2) courageous act of self-sacrifice. Vidyākara’s anthology of Sanskrit poetry (Subhāṣitaratnakoṣa) and the poetics section of Sa skya Paṇḍita’s introduction to the Indian systems of cultural knowledge (Mkhas pa rnams ’jug pa’i sgo) offer two rare examples of Buddhist engagement with aesthetics of emotions. In addition to some developed views of literary critics, these two Buddhist writers are relied on in this study to provide perspectives on how Buddhists themselves in the final phase of Indian Buddhism might have read Buddhist literature in light of what they learned from the theory of aesthetics.
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Nam,Kwon-Hee. "A Bibliographical Investigation of Buddhist Gyojang literature in Korea." Journal of the Institute of Bibliography ll, no. 66 (2016): 45–74. http://dx.doi.org/10.17258/jib.2016..66.45.

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Purkayastha, Dr Shekhar. "Influence of Buddhist Literature in the Works of Rabindranath." Pracya 11, no. 1 (2019): 66–75. http://dx.doi.org/10.22271/pracya.2019.v11.i1.67.

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37

Ohnuma, Reiko. "The Heretical, Heterodox Howl: Jackals in Pāli Buddhist Literature." Religions 10, no. 3 (2019): 221. http://dx.doi.org/10.3390/rel10030221.

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Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli imaginaire, the jackal bears a particular status as a much-maligned beast. Jackals are depicted in Pāli literature as lowly, inferior, greedy, and cunning creatures. The jackal, as a natural scavenger, exists on the periphery of both human and animal society and is commonly associated with carrion, human corpses, impurity, and death. In this paper, I am interested in the use of the jackal as an image for both heresy and heterodoxy—that is, the jackal’s consistent association with heretical Buddhist figures, such as Devadatta, and with heterodox teachers, such as the leaders of competing samaṇa movements. Why was the jackal such an appropriate animal to stand for those who hold the wrong views? And how does association with such an animal sometimes result in a particularly nefarious sort of dehumanization that goes against the teachings of Buddhism?
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Kobbun, Pisit. "The Significance of Puccha-Vissajjana in the Buddhist Literature." MANUSYA 8, no. 2 (2005): 30–43. http://dx.doi.org/10.1163/26659077-00802003.

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The use of pucchā-vissajjanā, question and answer, in the Pāli suttas reflects its significance as a literary technique for communicating the teachings of the Buddha. Pucchā-vissajjanā is a technique for teaching the dhamma employed by the Buddha and his disciples. It is a mnemonic technique for conveying and maintaining the teachings in the oral tradition and was kept as a written record until it becomes a tradition technique in composing post-Tipitaka Buddhist literature. When regarding the suttas as a textbook, the use of pucchā-vissajjanā in the suttas is important for the study of dhamma-vinaya. Constructing the suttas according to the pucchā-vissajjanā technique is favorable for dhamma practice and concentration-development. The pucchā-vissajjanā process is well in accord with the process of concentration-development for developing wisdom. As a result of this, those who study the suttas (the story being developed through pucchā-vissajjanā) will thereby certainly be practicing concentration while studying the text.
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John A. McClure. "The Emergence of Buddhist American Literature (review)." Partial Answers: Journal of Literature and the History of Ideas 9, no. 1 (2011): 203–6. http://dx.doi.org/10.1353/pan.2011.0012.

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Skilling, Peter. "Geographies of Intertextuality : Buddhist Literature in Pre-modern Siam." Aséanie 19, no. 1 (2007): 91–112. http://dx.doi.org/10.3406/asean.2007.2027.

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41

Silk, Jonathan A. "Indian Buddhist Attitudes toward Outcastes." Indo-Iranian Journal 63, no. 2 (2020): 128–87. http://dx.doi.org/10.1163/15728536-06302003.

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Abstract Indian Buddhist literary sources contain both systematic and casual rejections of, broadly speaking, the caste system and caste discrimination. However, they also provide ample evidence for, possibly subconscious, discriminatory attitudes toward outcastes, prototypically caṇḍālas. The rhetoric found in Indian Buddhist literature regarding caṇḍālas is examined in this paper.
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Zavyalova, Olga Yu. "Tradition and Literature (Culture of Laughter of Mali and Guinea)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 150. http://dx.doi.org/10.31857/s086919080016046-7.

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This article continues the topic of the previous one [Zavyalova, Kutsenkov, 2020]. It reveals how great is the role of humor in the cultures of West Africa, where it manifests itself in various spheres of life of its peoples. The Kɔ̀tɛba Folk Theater in Mali and Guinea is another traditional aspect of humor based on satire. The secret society of Kɔ̀rɛduga “jesters” is characteristic of the traditional cultures of Manden. The Dogon have guardians of brussa, alamonyou, who play the role of clowns during the release of masks, and female jesters yayeré, who are wives of the inhabitants of a given village, originating from other villages. The Manden and Dogon humor permeates all spheres of the traditional way of life, and it plays one of fundamental roles in the manner of communication, in the theater and in oral literature. Thus, satire is aimed either at resolving possible conflicts in the absence of mutual understanding between representatives of various social, age and other groups, at resolving conflicts associated with violation of etiquette. All satirical folklore genres function on this basis. Fairy tales and anecdotes ridicule violations of the norms of etiquette inherent in this particular culture. The folk theater touches on topical, actual violations of traditional norms of behavior. In conclusion, the authors note that humor is one of the foundations of the “virtual” reality of the culture created by these societies. When such regulators are violated and their semantic content changes, the whole reality and even the very existence of these peoples will change.
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Anderson, Carol S. "The Agency of Buddhist Nuns." Buddhist Studies Review 27, no. 1 (2010): 41–60. http://dx.doi.org/10.1558/bsrv.v27i1.41.

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This article examines how Buddhist literatures construct the agency of Buddhist nuns. The first section explores the Vinaya collections of different schools, and examines the differences between the Bhikkhun?-vibha?ga and the Bhikkhu-vibha?ga on how nuns are expected to act. The second section explores material on the faculties (indriyas) in the P?li Abhidhamma-pi?aka and its commentaries so as to better understand how the abhidhamma analyses of ‘women’s nature’ and ‘men’s nature’ informed conceptions of agency. This article suggests that even though the abhidhamma literature uses such terms as ‘women’s nature’, there is little basis for concluding, as some scholars have done, that Buddhist literature reflects an essentialist view of gender. The fact that the abhidhamma analyses of gender distinguish between ‘male faculties’ and ‘female faculties’ does not appear to make a difference in the agency accorded to nuns: nuns, like monks, are expected to behave in certain ways independent of the fact that they have ‘female faculties’ and thus are inclined toward certain kinds of stereotypically female behaviour.
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SCHONTHAL, Benjamin, and Tom GINSBURG. "Setting an Agenda for the Socio-Legal Study of Contemporary Buddhism." Asian Journal of Law and Society 3, no. 1 (2016): 1–15. http://dx.doi.org/10.1017/als.2016.3.

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AbstractThis introduction to the special issue on Buddhism and law lays out an agenda for the socio-legal study of contemporary Buddhism. We identify lacunae in the current literature and call for further work on four themes: the relations between monastic legal practice and state law; the formations of Buddhist constitutionalism; Buddhist legal activism and Buddhist-interest litigation; and Buddhist moral critiques of law. We argue that this agenda is important for advancing Buddhist studies and for the comparative study of law and legal institutions.
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Seungho kim. "Self-expression and its Literature-history Significance in Buddhist Priesthood(僧家) Literature". BUL GYO HAK YEONGU-Journal of Buddhist Studies 20, № ll (2008): 315–46. http://dx.doi.org/10.21482/jbs.20..200808.315.

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Wallace, Vesna A. "Thoughts on Originality, Reuse, and Intertextuality in Buddhist Literature Derived from the Contributions to the Volume." Buddhist Studies Review 33, no. 1-2 (2017): 233–39. http://dx.doi.org/10.1558/bsrv.31648.

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Studies in originality, authorship, and intertextuality in the contexts of the South Asian and Tibetan Buddhist literature are indispensible for uncovering the direct and indirect referential connections and the diverse modes of their production in an extensive mosaic of Buddhist texts. They also highlight the multifarious functions of textual reuses and re-workings in cultural productions and religious and literary reinvigorations. Moreover, a reintegration of explicit and silent citations and creative paraphrases and a recirculation of narrative adaptations, which have been often sidelined in the study of Buddhist literature, have been shown to be integral to the formation of a textual authority and to the restructuring of cultural and doctrinal meanings.
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Zhang, Linghui. "History and Myth: Mahāmudrā Lineage Accounts in the 12th-Century Xixia Buddhist Literature." Religions 10, no. 3 (2019): 187. http://dx.doi.org/10.3390/rel10030187.

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Mahāmudrā—an Indo-Tibetan phenomenon of Buddhist spirituality—constitutes in its systematic presentation a path that maps out the mystical quest for direct experience of ultimate reality. Despite the post-15th century bKa’-brgyud attempts at a codified Mahāmudrā genealogy, the early Tibetan sources speak little with regards to how the different Indian Mahāmudrā threads made their way over the Himalayas. To fill this gap, the article investigates, via philological and historical approaches, the lineage accounts in the 12th-century Xixia Mahāmudrā materials against the Indo-Tibetan Buddhist landscape. Three transmission lines are detected. Among them, two lines are attested by later Tibetan historiographical accounts about Mahāmudrā, and thus belong to an Indo-Tibetan continuum of the constructed Buddhist yogic past based upon historical realities—at least as understood by Tibetans of the time. The third one is more of a collage patching together different claims to spiritual legacy and religious authority—be they historically based or introspectively projected. Not only does the Mahāmudrā topography, jointly fueled by these three transmissions, reveal the Xixia recognition and imagination of the Indo-Tibetan Buddhist legacies, it also captures the complexities of the multi-faceted picture of Mahāmudrā on its way over the Himalayas during the 11th/12th century.
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Sugimoto, Naomi. "Norms of apology depicted in U.S. American and Japanese literature on manners and etiquette." International Journal of Intercultural Relations 22, no. 3 (1998): 251–76. http://dx.doi.org/10.1016/s0147-1767(98)00007-8.

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Kachru, Sonam. "The Translation of Life: Thinking of Painting in Indian Buddhist Literature." Religions 11, no. 9 (2020): 467. http://dx.doi.org/10.3390/rel11090467.

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What are paintings? Is there a distinctive mode of experience paintings enable? What is the value of such experience? This essay explores such questions, confining attention for the most part to a few distinctive moments in Indian Buddhist texts. In particular, I focus on invocations of painting in figures of speech, particularly when paintings are invoked to make sense of events or experiences of particular importance. The aim is not to be exhaustive, but to suggest a meta-poetic orientation: On the basis of moments where authors think with figurations of painting, I want to suggest that in Buddhist texts one begins to find a growing regard for the possibilities of re-ordering and transvaluing sense experience. After suggesting the possibility of this on the basis of a preliminary consideration of some figures of speech invoking painting, this essay turns to the reconstruction of what I call aesthetic stances to make sense of the idea of new possibilities in sense experience. I derive the concept of “aesthetic stances” on the basis of a close reading of a pivotal moment in one Buddhist narrative, the defeat of Māra in The Legend of Aśoka.
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HAYASHI, Takatsugu. "The Nandopananda[-nagarajadamana] and Parallel Stories in Indian Buddhist Literature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 1 (2014): 350–43. http://dx.doi.org/10.4259/ibk.63.1_350.

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