Studies indhāraṇīliterature II: Pragmatics ofdhāraṇīs

2014 ◽  
Vol 77 (1) ◽  
pp. 5-61 ◽  
Author(s):  
Ronald M. Davidson
Keyword(s):  
Speech Acts ◽  
Mahayana Buddhism ◽  
Subject Term ◽  
Truth Conditional ◽  
Mahāyāna Buddhism

AbstractThis article is one of a series that reassesses thedhāraṇītexts of Mahāyāna Buddhism. The article seeks to examinedhāraṇītexts by using the linguistic tools of pragmatics, especially historical pragmatics, to assist the understanding of their statements. Rather than the meaning of the termdhāraṇīas a subject term, the domain of truth-conditional semantics, this paper examines statements in texts labelleddhāraṇī. Pragmatics examines meaning in context, and the categories of speech acts developed by Searle has been especially helpful in mapping out differences within such texts and the formalization of statements across texts. The grammaticalization of specific speech elements, especially interjections, in the context ofmantra-dhāraṇīs is also discussed.

Mahayana Buddhism and Japanese Thought

1954 ◽  
Vol 4 (3) ◽  
pp. 215
Author(s):  
Hideo Kishimoto
Keyword(s):  
Mahayana Buddhism ◽  
Mahāyāna Buddhism

Lying and Fiction

2018 ◽  
pp. 302-314
Author(s):  
Emar Maier
Keyword(s):  
Speech Acts ◽  
Common Ground ◽  
Semantic Framework ◽  
Pragmatic Analysis ◽  
Truth Conditional ◽  
The Common ◽  
Maxim Of Quality

Lying and fiction both involve the deliberate production of statements that fail to obey Grice’s first Maxim of Quality (“do not say what you believe to be false”). The question thus arises if we can provide a uniform analysis for fiction and lies. This chapter discusses the similarities, but also some fundamental differences between lying and fiction. It argues that there is little hope for a satisfying account within a traditional truth-conditional semantic framework. Rather than immediately moving to a fully pragmatic analysis involving distinct speech acts of fiction-making and lying, the chapter first explores how far we get with the assumption that both are simply assertions, analyzed in a Stalnakerian framework, i.e., as proposals to update the common ground.

scholarly journals Influence of Zen Buddhism on Buddhadasa Bhikkhu

2021 ◽  
Vol 58 (1) ◽  
pp. 1563-1571
Author(s):  
Phramaha Surachai Phutchu Et al.
Keyword(s):  
Zen Buddhism ◽  
The West ◽  
Mahayana Buddhism ◽  
Mahāyāna Buddhism

Zen is one of Mahayana Buddhism which is propagated in China, Korea, Japan, Vietnam, and many counties in the West. In Thailand Zen was known widespread because of Buddhadasa Bhikkhu’s translated works. Furthermore, he has studied and applied its teachings for developing Thai society through establishing Suan Mokkhabalarama. There is the center of study and practice the Dhamma which reflects the concept of Zen, such as Spiritual Theater, Curved Stone Court, Natural Uposatha, Dhamma Ships, Avalokiteshavara Bodhisattva’s Statue, and Nalike Pond. These places are strongly influenced by Dhamma puzzle of Koan and Zen garden arrangement which emphasize the cultivation of wisdom, living simple and in harmony with nature. In the term of Dhamma teaching Buddhadasa Bhikkhu mixes the principle of Theravada and Zen teachings properly, that is the principle of working with empty mind.

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