Relevant bibliographies by topics / Dhammas

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Dhammas'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Dhammas"

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Gethin, Rupert. "He Who Sees Dhamma Sees Dhammas: Dhamma In Early Buddhism." Journal of Indian Philosophy 32, no. 5-6 (December 2004): 513–42. http://dx.doi.org/10.1007/s10781-004-8633-6.

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Dhakhwa, Sabita. "The Sustainable Developments Goals and Buddha’s Teachings." Historical Journal 12, no. 1 (December 31, 2020): 70–79. http://dx.doi.org/10.3126/hj.v12i1.35443.

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The Sustainable Development Goals (SDGs), also known as the Global Goals, were adopted by all United Nations Member States in 2015 as a universal call to action to end poverty, protect the planet and ensure that all people enjoy peace and prosperity by 2030. The Buddha delivered several Dhamma discourses to diverse people in the various places for forty-five years; from the time he attained enlightenment until he entered into Mahaparinibbāna. These Dhamma discourses are related to non-violence, equality and peace. The elimination of all forms of gender based violence and promotion of equality are very much related with change of attitude and positive mind development. Moral conducts (Sila), Right speech, Right livelihood, Right understanding, practicing of loving kindness (Mettā, Saraniya Dhammas, etc are some of the Buddha’s teachings which can contribute to attitude change and positive mind development. The teachings of the Buddha are in harmony with the spirit of Gender equality goal of SDGs. Therefore, the article intends to throw light on the following aspects: What are the Buddha’s teaching for Gender equality? and how Buddha’s teachings can contribute to eliminate gender based violence and promote Gender equality which is one of the goal of SDGs.
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Et al., Phramaha Wasuthep N̅anamedhi (Namphu). "A Model of Participatory Academic Affairs Management based on Buddhadhamma of Phrapariyattidhamma Schools, General Education Division." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3687–92. http://dx.doi.org/10.17762/pae.v58i1.1363.

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The purposes of this research article were 1) to study the condition of participatory academic management, 2) to develop a model and to propose a participatory academic management model according to the Buddhist principles of Phrapariyattidhamma School, General Education Division. Mixed methods research was designed. There were 3 research steps: Step 1: Study the state of academic administration with participation. Use the sample questionnaire with 335 teachers. The data was analyzed by statistics, namely percentage, mean and standard deviation. Step 2 Develop the model by interviewing 14 key informants, and step 3, propose a participatory academic management model by collecting with a focus group discussion of 9 experts. The study found that 1) Academic management with participation in overall was at a high level in all 5 areas: the development of the quality assurance system within educational institutions, academic planning educational supervision, Teaching and learning management, and evaluation of learning outcomes in educational institutions, and research to improve the quality of education in educational institutions. 2) Model development, it is the introduction of Buddhist principles, namely, Sappurisatham VII, Sutta III, Four Noble Truths, Brahmavihara Dhammas IV and Iddhipada Dhamma, to integrate with the 5 aspects of participatory academic management. 3) A participatory academic work management model according to Buddhist principles of Phrapariyattidhamma School, general education division consisted of 1) principles, 2) objectives, 3) administrative processes, 4) evaluation. It is appropriate to apply for the participatory academic management of Phrapariyattidhamma School, General Education Division. Body of knowledge from this research can be summarized as ADEBE MODEL.
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Khairuddin, Khairuddin. "Al-Qira'ah al-Shadzah and Its Influence on Language Orientation." Langkawi: Journal of The Association for Arabic and English 4, no. 1 (June 8, 2018): 32. http://dx.doi.org/10.31332/lkw.v4i1.814.

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This study aims to describe Qira'ah Shadzah and its role in continuity the dialect of Arabic, especially the verses related to Qira'ah Shadzah contained in chapter Al-Imran. This study used descriptive-normative and comparative methods. The results show that Qira'ah Shadzah made an important contribution in maintaining the continuity of Arab dialect. This is derived from the observation of some Qira'ah Shadzah because there is a change of vowel, such as the transfer from fathah to dhamma, from kasrah to dhamma, from fathah to kasrah, or from dhamma to kasrah. These changes show that Arab customs differ between desert people and civilized people. Where civilized people more often use fathah and kasrah because both are symbols of meekness, while on the other hand desert people prefer to use the dhammah which is a hard and rough symbol.
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Amaro, Ajahn. "‘I’m Not Getting Anywhere with my Meditation …’." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 47–64. http://dx.doi.org/10.1558/bsrv.36752.

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This article draws on the teachings of the Pali Canon and the contemporary lineages that are guided by its principles. In particular, reference is made to the author’s mentors in the Thai Forest Tradition. It explores the respective roles of goal-directed effort and contentment in the process of meditative training, and skilful and unskilful variations on these. Effort is needed, but can be excessive, unreflectively mindless, unaware of gradually developed results, or misdirected. Contentment can be misunderstood to imply that skilful desire has no role in practice, and lead to passivity; though it is needed to dampen down an over-energized mind, or motivation rooted in aversion or ambition, and comes from insight-based non-attachment. Right effort avoids the craving to become or to get rid of, but is associated with a skilful chanda/desire that is an aspect of the iddhi-p?das, the Bases of Spiritual Power. Mindfulness aids the balance of energy and concentration in the Five Faculties, and the energizing and calming qualities in the Seven Factors of Enlightenment. In the end, from practising Dhamma in a way that is truly in accordance with Dhamma (dhamm?nudhamma-pa?ipatti), progress naturally flows from seeing and becoming Dhamma.
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Levman, Bryan Geoffrey. "Language Theory, Phonology and Etymology in Buddhism and their relationship to Brahmanism." Buddhist Studies Review 34, no. 1 (September 11, 2017): 25–51. http://dx.doi.org/10.1558/bsrv.31031.

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The Buddha considered names of things and people to be arbitrary designations, with their meaning created by agreement. The early suttas show clearly that inter alia, names, perceptions, feelings, thinking, conceptions and mental proliferations were all conditioned dhammas which, when their nature is misunderstood, led to the creation of a sense of ‘I’, as well as craving, clinging and afflictions. Although names were potentially afflictive and ‘had everything under their power’ (N?ma Sutta), this did not mean that they were to be ignored or even neglected; words were to be penetrated and thoroughly understood, as an essential instrument for liberation. One of the problems of transmitting the Buddha’s teachings was the large number of disciples who did not speak an Indo-Aryan language as their first language or spoke a dialect different from that of the Teacher. This also led to altered transmission of the Vinaya and Suttas by disciples who could not hear certain phonological distinctions not present in their own language or dialect. Hundreds of these anomalies are preserved in the different editions of the canon, testifying to these transmission ambiguities. The passages dealing with this problem provide a valuable insight into the phonological issues that the early sa?gha had to deal with to try and preserve the integrity of the s?sana. At the same time the etymological practices of Brahmanism were imported into Buddhism very early, probably from the time of the Buddha himself, to demonstrate the intellectual superiority of the Buddha and his teachings. Despite the Buddha’s teachings on the arbitrary nature of language, the commentarial and grammatical traditions developed a sophisticated theoretical framework to analyse, explicate and reinforce some of the key Buddhist doctrinal terms. Also, an elaborate classification system of different types of names (n?man) was developed, to show that the language of the Buddha was firmly grounded in saccika??ha, the highest truth, and that some terms were spontaneously arisen (opap?tika), even though such a concept — that words by themselves could arise spontaneously and directly embody ultimate truth — was quite foreign to their Founder.
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Et al., Phramaha Surachai Phutchu. "Influence of Zen Buddhism on Buddhadasa Bhikkhu." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1563–71. http://dx.doi.org/10.17762/pae.v58i1.947.

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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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Loss, Joseph. "Buddha-Dhamma in Israel: Explicit Non-Religious and Implicit Non-Secular Localization of Religion." Nova Religio 13, no. 4 (May 1, 2010): 84–105. http://dx.doi.org/10.1525/nr.2010.13.4.84.

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This article describes and analyzes aspects of non-religious and non-secular translation and localization of a world religious tradition in the contemporary post-secular globalized period. The case under consideration is the recent phenomenon of Jewish-Israeli adoption of Buddha-Dhamma (the path of the Buddha). The article presents ethnographic as well as quantitative data to highlight two seemingly opposing practices regarding religion and secularism. On the one hand Israeli practitioners reject religious identity by explicitly distinguishing Dhamma from the Buddhist religion. Nevertheless on specific occasions they combine their Dhamma practice with Jewish symbols and customs. Thus, they reject implicitly secular identity as well. These simultaneous and seemingly contrasting practices have several consequences: they reaffirm local national identity that is entangled with local Jewish religion; they cultivate a cosmopolitan identity; and finally they religionize global others, specifically Buddhist Asians.
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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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MURAKAMI, Shinkan. "Dharma (dhamma), artha (attha), mono and koto:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 2 (2014): 841–33. http://dx.doi.org/10.4259/ibk.62.2_841.

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Dissertations / Theses on the topic "Dhammas"

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Gäfvert, Liss Telly. "Jaget en Kategoriserande Konstruktion : En grundundersökning rörande dhammas och jaget inom den tidiga Buddhismen utifrån ett subjektivt fenomenologist synsätt." Thesis, Linköping University, Department of Culture and Communication, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-10346.

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Av ditt intryck, du inget vet, först när upplevelsen ter sig avsaktande, kan vi ställa frågan: vad är jag? Inget-ting min vän. Det beroendeuppkommandet av varat medför dess instabilitet, det finns ingen essens bara form. Alltet är en struktur, en universell struktur av dhammas. Ditt intryck och ditt frånvarande jag är opersonliga fenomen av garanterad upphörelse.


Off your impression, you know nothing, first when the experience feels like it’s slowing down, we can ask the question: what am I? Not-thing my friend. Our existents curse; of being under the dependent origination is what brings it’s instability; there is no essence, only form. The whole is a structure, a universal structure of dhammas. Your impressions and your absent self, is impersonal phenomena of guaranteed cessation.

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Janyakul, S. "Dhamma and grassroots development movements in rural Thailand." Thesis, Swansea University, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637403.

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In Southeast Asian history, Thailand is the only nation which resisted Western colonialism. No nationalist movements agains the Western colonialist rulers emerged as in Burma and Sri Lanka. As far as rural villagers who constitute the majority of Thai population are concerned, there were two significant historical events which had a tremendous impact on Thai society. One was the 1855 Bowring Treaty between Thailand and Britain which gave birth to the seeds of capitalism in Thai society. The other was the proclamation of the military dictator's First National Economic Development Plan of 1961 (and subsequent plans) which represented the World Bank's capitalist model of national development. While the former functioned as an external factor stimulating Thai peasants to produce more for the world market, the latter took the role of internal 'westernizing agent', armed with large-scale financial resources and nation-wide bureaucratic apparatuses, intending to transform Thai self-sufficiency into a monetized/consumer-oriented society. In this process of planned change, Buddhism was considered irrelevant to modern development by the capitalist-inspired rulers. In the course of time, while a materialistic and consumeristic ethos was promoted, communal culture, which is deeply rooted in Buddhism, began to erode and Thai rural villagers experienced much suffering. Even though Buddhism was not taken into consideration in the process of national development planning and implementation, Buddhist teaching (or the Dhamma) and Buddhist institutions still remained significant and meaningful in various aspects of people's lives. The existence of Buddhist teaching and the pervasiveness of Buddhist institutions in Thai society provide a firm basis on which several grassroots development movements have developed. These movements were initiated by Buddhist monks as well as lay Buddhists. They work hand in hand and establish both local and national networks, with assistance from Thai and international NGOs. They carried out various kinds of development activities throughout the country to encourage the disadvantaged to work together in solving their own problems.
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Gethin, Rupert M. L. "The Buddhist path to awakening : a study of the Bodhi-Pakkhiyā Dhammā /." Leiden ; New York ; Köln : E. J. Brill, 1992. http://catalogue.bnf.fr/ark:/12148/cb361501251.

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Campergue, Cécile. "Le "maître" dans la diffusion et la transmission du bouddhisme tibétain en France : aspects politiques, économiques, religieux et sociaux." Lyon 2, 2008. http://www.theses.fr/2008LYO20089.

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La France est le pays d'Europe qui dispose du plus grand nombre de centres bouddhistes tibétains. Depuis une quarantaine d'années maintenant, de nombreux maîtres (lamas) tibétains y ont fondé un ou plusieurs centres, comme ils l'ont fait ailleurs en Occident et en Asie. Les lamas sont la clé de la compréhension de l'intensive diffusion du bouddhisme tibétain au niveau mondial car c'est autour d'eux que les fidèles s'agrègent. Loin d'être seulement consacrés à la vie spirituelle, les lamas avant 1959 détenaient des positions clés dans les secteurs politiques, économiques et religieux du Tibet. Les évènements géopolitiques complexes ont entraîné l'exil de la plupart d'entre eux, majoritairement sur le sol indien. La disposition missionnaire intrinsèque au bouddhisme conjointe à la sauvegarde et à la diffusion de la culture tibétaine ont entraîné une dissémination et une diffusion du bouddhisme tibétain dans le monde, particulièrement en Occident ou l'accueil réservé à ces maîtres venus d'un pays mythifié a été positif. Le défi pour les maîtres et leurs lignées qui ne fonctionnent plus sur un mode de société féodal est de sauvegarder, diffuser et promouvoir leur tradition tout en conservant une position d'autorité. Le processus d'acculturation, plus encore celui d'inculturation, est au cœur de l'implantation réussie du bouddhisme tibétain. La thèse se présente comme un état des lieux de la tradition tibétaine traitant à la fois de son histoire et de son actualité en France. Elle étudie le phénomène et ses enjeux qui, loin d'être seulement religieux, sont essentiellement politiques et économiques
France is the European country which shelters the greatest number of Tibetan buddhist centres. For about fourty years now, many tibetan masters have founded one or more centres, as they have also done in other Western countries and in Asia. Lamas are the key to the comprehension of the wide expansion of Tibetan Buddhist throughout the world because they are the nucleus around which the faithful congregate. Before 1959, far from being devoted only to spiritual life, lamas were in charge of key functions in political, economic and religious life. Due to complex geopolitical events most of them had to go into exile, mainly to India. The inherant missionary propensity of Buddhism and the preservation and propagation of Tibetan culture led to expansion and diffusing Tibetan Buddhism throughout the World, particularly in the West where these masters, coming from a country which had been mythicized were most welcomed. These masters and their lineage who no longer operate on a feudal type of society have a new challenge: to preserve, propagate and promote their tradition while keeping a prominent position. The processes of acculturation and inculturation are at the heart of a successful embedment of Tibetan buddhism. This thesis gives a description of the Tibetan tradition and considers both its history and its actuality in France. She aims at studying this phenomenon and its goals which are not only religious, but mainly political and economic
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Gethin, R. M. L. "The path to awakening : A study of the thirty-seven bodhipakkhiya dhamma in the nikayas and abhidhamma." Thesis, University of Manchester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378805.

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Khur-Yearn, Jotika. "The poetic Dhamma of Zao Amat Long's Mahāsatipaṭṭhāna Sutta and the place of traditional literature in Shan Theravada Buddhism." Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/14574/.

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Wong, Po-shan Susan, and 黃寶珊. "The Buddha Dhamma as a psychotherapeutic technique and how the Buddhist mindfulness practice could be integrated into thecontemporary social work service." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B48521784.

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This doctrinal study demonstrates in what way the ‘Universal Applicability’ of Buddha Dhamma can be reflected in the intervention process in view of the contemporary situation of the Buddhist Mindfulness being integrated as a psychotherapeutic technique. In past few decades, the Western psychotherapists recognize Mindfulness as ‘the heart of Buddhist meditation’ and apply it as an impartial psychotherapeutic technique to serve their clients’ physical health and psychological wellness. As recorded in the Buddhist Pāli tradition, through practicing Mindfulness meditation, people are able to comprehend the ‘Universal Applicability’ of Buddha Dhamma, to realize three universal characteristics (lakkhanas) of sentient existence, namely impermanence (anicca), un-satisfactoriness (dukkha), and non-self (anatta), and eventually to liberate their mind from suffering. From studying the Buddhist teaching of Mindfulness embedded in the Satipaṭṭhāna Sutta and the Mahā-Satipaṭṭhāna Sutta, the researcher develops this tenet, “the Buddhist Mindfulness could be an effective psychotherapeutic technique when it is practiced within the Buddhist context and supported by the theoretical foundation, and when the ‘Universal Applicability’ of the Buddha Dhamma is reflected in the therapeutic process ”. Applying the tenet to study the case, the ‘Mindfulness-Based Stress Reduction Program’ (the MBSR) initiated by Dr. Jon Kabat-Zinn, she finds three issues which makes her hesitated to agree with the Western psychotherapists’ integrating the Buddhist Mindfulness as a stand-alone psychotherapeutic technique. The first two issues are the way the psychotherapists interpreting and implementing the Buddhist Mindfulness as a stand-alone technique without the Buddhist context and isolated from the Buddhist theoretical foundation. Resulted from the first two issues, the third one is the ‘Universal Applicability’ of Buddha Dhamma has no way to reflect in the treatment process to help people liberating from suffering. After identifying these three issues, the researcher carries on to incorporate ideas of practicing Mindfulness suggested by the Pali Buddhist tradition, and collaborate with the Social Work Profession with applying transferrable skills of the ‘Experiential Learning’ techniques to design a pilot service—the Buddhist Mindfulness-Based Social Service Project (the BMBSS). The BMBSS, consists of (1) an Orientation Meeting, (2) the six-session Prerequisite Training (the PRT-BMBSS) and, (3) the twenty-six-session Buddhist Mindfulness-Based Social Service Program (the BMBSS), aims at demonstrating the way to support the ‘Practicing Facilitators’ and the ‘Practicing Novices’ to apply the Buddhist teaching of Mindfulness into their daily activities. Moreover, the researcher designs the BMBSS Project in the way to promote interdisciplinary collaboration between Buddhist communities and the Social Work Profession to exchange ideas to benefit their services. The Social Work Profession may benefit from the Buddhist teaching on ‘non-self’ to apply its intrinsic technique of the ‘use of self’ to serve the clients, when the Buddhist communities may learn from the Social Work Profession to bring the Buddhist teaching to serve the society at large. Furthermore, ideas on supporting inter-disciplinary collaboration generated from developing the BMBSS may transfer into promoting dialogues and networking between the Buddhist communities and other professions to integrate the ‘Universal Applicability’ of Buddha Dhamma to serve the needs of the Buddhists and non-Buddhists.
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Buddhist Studies
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Doctor of Philosophy
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Schnake, Javier. "Le Dhamma par le jeu d’esprit et de la langue : le Vajirasāratthasaṅgaha, texte pāli du Nord de la Thaïlande (XVIe siècle)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP025/document.

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Cette recherche porte sur l’investigation philologique d’un texte bouddhique en pali, le Vajirasaratthasangaha composé dans le Nord de la Thaïlande (XVe-XVIe siècles), qui n’a jamais fait l’objet d’une étude intégrale. Le but est d’établir une édition critique de ce texte et de son commentaire, traduire intégralement ce corpus, et saisir sa place dans le bouddhisme du sud-est asiatique. Ce compendium est unique dans le champ de la littérature pali, tant dans la nature de ses contenus que dans son mode de présentation. Il embrasse un grand volume d’enseignements qui traitent de thématiques diverses, telles que des points de doctrines religieuses, de l’étymologie, des mathématiques, de la poétique, la cosmologie, des devinettes, etc. Le mode de composition singulier de ce texte s’appuie sur le codage de chacun de ses chapitres, faisant appel à des mécanismes et jeux qui concernent essentiellement le langage et sa construction : devinettes savantes, notions grammaticales, polysémies, acrostiches, etc. Cette œuvre est ainsi une synthèse originale d’éléments érudits (hua chai, ekakkhara, etc.) qui témoigne d’une part de l’importance qu’a pu revêtir l’étude avancée de la langue dans le contexte du Lanna du XVIe siècle. D’autre part, certains de ses enseignements éclairent d’un jour nouveau certaines spécificités régionales dans leurs dimensions pratiques et ésotériques. Il ouvre ainsi de nouvelles voies de compréhension du statut du pali en tant que langue sacrée
This research is a philological investigation of a Buddhist text in Pali, the Vajirasaratthasangaha written in Northern Thailand (15th-16th), which has never been the object of a full-fledged study. It aims to establish a critical edition of this text and its commentary, to translate this corpus, and to understand its place within the Buddhism of South-East Asia. This compendium is unique in the Pali literary landscape, in its mode of presentation as well as in its contents. It contains an important amount of Buddhist teachings that deal with a variety of topics, such as moral principles for lay Buddhists, etymology, mathematics, poetics, cosmology, riddles, etc. The singular mode of composition of this text is based on the encoding of each chapters, mainly relying on mechanisms and games that concern essentially the language and its construction: riddles, grammatical notions, polysemies, acrostichs, etc. Thus, this text is an original synthesis of scholarly elements (hua chai, ekakkhara, etc.) that testifies, first, to the importance of advanced linguistic studies in the Lanna context during the 16th century. Secondly, some of the elements presented throw some new light on regional specificities in their practical and esoterical dimensions, opening new ways for understanding the status of Pali as a sacred language
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Al, saman Shehab. "La gestualité pédagogique chez les enseignants yéménites dans la classe de FLE (Université de Sana'a et Dhamar)." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30048.

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La gestuelle entre petit à petit dans le domaine de la didactique des langues. Elle y reste certes, encore très marginale, mais on ne peut plus la reléguer totalement ; les nouvelles générations de didacticiens s’y intéressent, des travaux se font,quelques indices montrent que la gestuelle prend une bonne place dans la légitimité pédagogique. Notre étude vise donc à cerner expérimentalement ce qui est généralement traité sur la base de l’intuition ou d’observations personnelles.Cette intuition nous l’avons nous-même partagée car c’est avant tout en tant qu’enseignant de FLE au Yémen, que nous nous sommes intéressé à ce phénomène. Pour évaluer l’importance du geste, il faut une méthodologie expérimentale et puisqu’il n’en existe quasiment pas concernant le geste pédagogique, c’est en tant que chercheur que nous nous assignons la tâche d’en élaborer une dans cette thèse. Nous faisons l’hypothèse que le geste pédagogiqueest une pratique essentielle pour rendre le cours de FLE plus explicite. De ce fait, il doit être analysé de façon précise d’où l’utilité de revoir la formation des enseignants. Etant donné que notre expérience pédagogique avec les enseignantsyéménites est celle qui a le plus suscité de questionnements autour de ce thème, nous avons décidé d’observer nos collègues, enseignants yéménites, dans deux universités (Sana’a et Dhamar). Nous sommes parti de deux hypothèsesessentielles : a) le geste pédagogique est un acte de parole ; b) son interprétation exige beaucoup de connaissances d’ordre culturel. Il nous a paru nécessaire de souligner l’importance du geste pédagogique dans l’enseignement/apprentissage des langues étrangères aux apprenants yéménites adultes
The gestural language is entering little by little the didactic area. It is still, very rare, but we can no longer totally ignore it; the new generations of didacticiens are interested by it, projects are on way, some evidence shows that the gestural takes agood place in the pedagogical legitimacy. Our study therefore aims experimentally what is generally treated on the base of intuition or personal observation. It is before all, as teachers of FFL (French as a Foreign Language) in Yemen, that we have personally experienced this intuition and have become interested in this phenomenon. To evaluate the importance of the gesture, you need an experimental methodology, it is as researcher, that we will realise the experiments to elaborate one in this thesis. We consider that the pedagogical gesture is an essential practice to make the FFE class more explicit. Therefore, it is necessary to review the training of teachers. Since our pedagogic experience with Yemeni teachers is what has given us the most questioning around this theme, we have decided to observe our colleagues; Yemeni teachers, in twouniversities (Sana’a and Dhamar). We have gone from two essential assumptions: a) the pedagogical gesture is an act of non-verbal communication. b) its understanding asks for good level of cultural knowledge. We find it necessary to underline the importance of the pedagogical gesture in teaching/learning foreign languages to adult Yemenites
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Techaniyom, Chotika. "L'enseignement bouddhique et le rôle du roi en Thaïlande." Thesis, Paris, INALCO, 2013. http://www.theses.fr/2013INAL0013.

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L’étude des Jâtaka canoniques destinés au monarque et celle des Jâtaka apocryphes de Thaïlande montrent que le personnage-monarque qui commet des actions néfastes peut améliorer sa conduite grâce aux messages essentiels transmis par le maître. Le monarque-Bodhisatta pratique à la fois les dix-vertus du monarque - Dasa-râjâ-dhamma et les dix vertus transcendantes du futur Buddha - Pârami. Ces études dévoilent que le monarque bouddhiste doit suivre les deux principaux cadres de conduite : les dix-vertus du monarque et les devoirs du roi universel – Cakkavatti-vatta qui s’interpénètrent. Influencé par les enseignements bouddhiques, le roi Rama IX de Thaïlande prouve en les adoptant que ces codes de conduite sont applicables en les adaptant à sa charge afin d’améliorer la qualité de vie de son peuple. Ces enseignements conviennent à tous, du chef d’Etat à celui qui se gouverne lui-même
The study of the canonical Jâtaka intended for the monarchy together with the apocryphal Jâtaka in Thailand demonstrates that the monarch who commits harmful actions can rectify his conduct thanks to the essential messages passed on by a Buddhist Master. The Bodhisatta-monarch employs the ten virtues of the monarch - Dasa-râjâ-dhamma - and the ten transcendental virtues of the future Buddha -Pârami. These studies reveal that the Buddhist monarch should follow the two main courses of conduct : the ten virtues of the monarch and the duties of a universal monarch - Cakkavatti-vatta – which interpenetrate. Influenced by the Buddhist teachings, King Rama IX of Thailand adopted these precepts in the execution of his kingly responsibilities and, by improving the quality of life of his subjects, proved their pertinence. The teachings are applicable to all, from Heads of State to the self-governing individual
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Books on the topic "Dhammas"

1

Boriharnwanaket, Sujin. A Survey of Paramattha Dhammas. UK: Zolag, 2006.

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Amarendra. Dhola bajai chai dhammaka dhama: Aṅgikā bāla-gīta-saṅgraha. Bān̐kā, Bihāra: Samaya Sāhitya Sammelana, 1994.

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Kānta, Sureśa. Dhammaṃ śaraṇam. Nayī Dillī: Rājakamala Prakāśana, 1989.

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Dhamma padetha. Yangon: Saddhammaransi Sapei, 1999.

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Kaharuddin, J. Rampaian Dhamma. Jakarta: DPP Persaudaraan Vihara Theravada Umat Buddha Indonesia, 2000.

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Čhančhaochāi, Danai. Dhamma moments. Bangkok, Thailand: Post Books, 2003.

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U, Hla Kyaing, ed. Dhamma discourses. Yangon: Buddha-sasananuggaha Organization, 2000.

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Kundalabhivamsa, Sayadaw U. Dhamma ratana. Penang: Inward Path, 2000.

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Ṭhānissaro. Meditations2: Dhamma talks. [Valley Center, CA: Metta Forest Monastery?], 2006.

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Ṭhānissaro. Meditations3: Dhamma talks. Valley Center, CA: Metta Forest Monastery?, 2006.

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Book chapters on the topic "Dhammas"

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Agganyani, Ven. "Dhamma/Dharma." In Encyclopedia of Sciences and Religions, 635. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201209.

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Kilby, Christina A. "Buddha Dhamma." In Religions of India, 106–37. Second edition. | New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315545967-4.

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Chaudhary, Angraj. "Dhamma/Dharma (Buddhist)." In Encyclopedia of Scientific Dating Methods, 368–72. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_2077.

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Somaratne, G. A. "Learning the Dhamma." In The Buddha’s Teaching, 25–54. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-2410-0_2.

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Cohen, Signe. "A universal dhamma." In Globalization and Transculturality from Antiquity to the Pre-Modern World, 207–25. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003096269-15.

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Lehr, Peter. "Introduction: Between Dhamma-Ghosa and Bheri-Ghosa." In Militant Buddhism, 1–11. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-03517-4_1.

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Phattarachairawee, Siriya, Montean Rattanasiriwongwut, and Mahasak Ketcham. "Isan Dhamma Characters Segmentation and Reading in Thai." In Advances in Intelligent Systems and Computing, 111–18. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94703-7_11.

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Starkey, Caroline, and Emma Tomalin. "Gender, Buddhism and Education: Dhamma and Social Transformation Within the Theravada Tradition." In Gender, Religion and Education in a Chaotic Postmodern World, 55–71. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5270-2_4.

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Thompson, John. "Speak Dhamma But Carry A Big Stick: Violence in Early Buddhist Discourse." In The (De)Legitimization of Violence in Sacred and Human Contexts, 139–56. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-51125-8_9.

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Ketcham, Mahasak, Worawut Yimyam, and Narumol Chumuang. "Segmentation of Overlapping Isan Dhamma Character on Palm Leaf Manuscript’s with Neural Network." In Recent Advances in Information and Communication Technology 2016, 55–65. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40415-8_7.

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Conference papers on the topic "Dhammas"

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Khakham, Preecha, Narumol Chumuang, and Mahasak Ketcham. "Isan Dhamma Handwritten Characters Recognition System by Using Functional Trees Classifier." In 2015 11th International Conference on Signal-Image Technology & Internet-Based Systems (SITIS). IEEE, 2015. http://dx.doi.org/10.1109/sitis.2015.68.

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Hnoohom, Narit, and Sumeth Yuenyong. "Classification of Dhamma Esan Characters By Transfer Learning of a Deep Neural Network." In 2018 15th International Joint Conference on Computer Science and Software Engineering (JCSSE). IEEE, 2018. http://dx.doi.org/10.1109/jcsse.2018.8457361.

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Jarupunphol, Pita. "The dhammic framework applications for understanding student behavioral usage of innovations." In 2016 11th International Conference on Computer Science & Education (ICCSE). IEEE, 2016. http://dx.doi.org/10.1109/iccse.2016.7581577.

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Maroldi, Fabio, Stefano Davolio, Marco Lunati, and Mattia Rusca. "PRESERVATION REUSE DESIGN IN HISTORICAL BUILDINGS: DHAMA PROCESS." In 12th International Technology, Education and Development Conference. IATED, 2018. http://dx.doi.org/10.21125/inted.2018.0664.

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Jarupunphol, Pita, and Clark Thomborson. "The dhammic framework for understanding the cause of system project failures from Buddhist insights." In 2013 12th IEEE International Conference on Cognitive Informatics & Cognitive Computing (ICCI*CC). IEEE, 2013. http://dx.doi.org/10.1109/icci-cc.2013.6622272.

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Ratnathicam, Nira, Bob Mallick, and Karl V. Krcma. "Operations Simulation of the Proposed 12 MTPY Dhamra-Chandbali Marine Terminal, Orissa, India." In Ports Conference 2001. Reston, VA: American Society of Civil Engineers, 2001. http://dx.doi.org/10.1061/40555(2001)94.

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